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The Meaning of 
The Noble Qur'an 



www.pdf-koran.com 



The Noble Qur'an 



File Ver.: 2.0 

Date of First Publication: January 11, 2006 
Date of Last Edition: July 17, 2006 

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Content: Meaning of The Noble Qur'an 

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2 



The Noble Qur'an 



The Names of God(Asma al-Husna): 



^1 ALLAH - (The Name Of God) 
2AR-RAHMAN - (The Beneficent) 
3AR-RAHIM - (The Mercifull) 
4AL-MALIK - (The Sovereign Lord) 
5AL-QUDDUS - (The Holy) 
6AS-SALAM - (The Source Of Peace) 
7AL-MU'MIN - (The Guardian Of Faith) 
8AL-MUHAYMIN - (The Protector) 
9AL-AZIZ - (The Mighty) 
10AL-3ABBAR - (The Compeller) 
11 AL-MUTAKABBIR - (The IVIajestic) 
12AL-KHALIQ - (The Creator) 
13AL-BARI - (TheEvolver) 
14 AL-MUSAWWIR - (The Fashioner) 
15AL-GHAFFAR - (The Forgiver) 
16AL-QAHHAR - (TheSubduer) 
17AL-WAHHAB - (The Bestover) 

18 AR-RAZZAQ - (The Provider) 

19 AL-FATTAH - (The Opner) 
20AL-ALIM - (TheAIIKnowning) 
21 AL-QABIZ - (The Constrictor) 
22AL-BASIT - (The Expender) 
23AL-KHAFIZ - (TheAbaser) 
24AR-RAFI - (The Exalter) 
25AL-MUIZZ - (The Honourer) 
26AL-MUZILL - (The Dishonourer) 
27AS-SAMI - (The All Hearing) 
28AL-BASIR - (The All Seeing) 
29AL-HAKAM - (The Judge) 

30 AL-ADL - (The Just) 
31AL-LATIF - (The Subtle One) 
32AL-KHABIR - (The Aware) 
33AL-HALIM - (The Forbearing One) 
34AL-AZIM - (The Great One) 
35AL-GHAFUR - (The All-Forgiving) 
36ASH-SHAKUR - (The Appreciative) 
37AL-ALI - (The Most High) 
38AL-KABIR - (The Most Great) 
39 AL-HAFIZ - (The Preserver) 
40AL-MUQIT - (The Maintainer) 
41AL-HASEEB - (The Recl(oner) 
42AL-JALIL - (The Sublime One) 
43AL-KARIM - (The Generous One) 
44AR-RAQIB - (The Watchfull) 
45AL-MUJIB - (The Responsive) 
46AL-WASI - (The All-Embracing) 
47AL-HAKEEM - (The Wise) 
48AL-WADUD - (The Loving) 
49AL-MAJEED - (The Most Glorious One) 
50AL-BA'ITH - (The Resurrector) 



ASH-SHAHEED - (The Witness) 
52AL-HAQQ - (The Truth) 
53 AL-WAKIL - (The Trustee) 
54AL-QAWI - (The Most Strong) 
55AL-MATEEN - (The Firm One) 
56AL-WALI - (The Protecting Friend) 
57AL-HAMEED - (The Praiseworthy) 
58AL-MUHSI - (The Recl<oner) 
59AL-MUBDI - (The Originator) 
60AL-MU'ID - (The Restorer) 
61 AL-MUHYI - (The Giver Of Life) 
62AL-MUMIT - (The Creator Of Death) 
63AL-HAYEE - (The Alive) 
64AL-QAYYUM - (The Self-subsisting) 
65AL-WAJID - (The Finder) 
66 AL-MAJID - (The Noble) 
67AL-AHAD - (The One) 
68AS-SAMAD - (The Eternal) 
69AL-QADIR - (The Able) 

70 AL-MUQTADIR - (The Powerful) 

71 AL-MUQADDIM - (The Expediter) 

72 AL-MU'AKHKHIR - (The Delayer) 

73 AL-AWWAL - (The First) 
74AL-AAKHIR - (The Last) 
75AZ-ZAHIR - (The Manifest) 
76AL-BATIN - (The Hidden) 

77 AL-WALI - (The Governor) 

78 AL-MUTA'ALI - (The Most Exalted) 

79 AL-BARR - (The Source Of All Goodness) 

80 AT-TAWWAB - (The Acceptor Of Repentance) 

81 AL-MUNTAQIM - (TheAvenger) 
82AL-'AFUW - (The Pardoner) 

83 AR-RAOOF - (The Compassionate) 

84 MALIK-UL-MULK - (The Eternal Owner Of Sovereignty) 

85 ZUL-JALAL-E-WAL-IKRAM 
(The Lord Of Majesty and Bounty) 
86AL-MUQSIT - (The Equitable) 

87 AL-JAAMAY - (The Gatherer) 

88 AL-GHANI - (The Self-Sufficient) 
89AL-MUGHNI - (The Enricher) 
90AL-MAANAY - (The Preventer) 
91 AD-DAARR - (The Distresser) 
92AN-NAAFAY - (The Propitious) 

93 AN-NOOR - (The Light) 

94 AL-HAADI - (The Guide) 

95 AL-BADEI - (The incomparable) 
96AL-BAQI - (The Everlasting) 

97 AL-WARIS - (The Supreme Inheritor) 
98AR-RASHEED - (The Guide To The Right Path) 
99AS-SABOOR - (The Patient) 



The Noble Qur'an 

Chapters 



1. Al Fatiha (The Opening Chapter) 7 

2. Al Baqara (The Heifer) 8 

3. Al 'Imran (The Family of 'Imran) 37 

4. Al Nisa' (The Women) 51 

5. Al Ma'idah (The Repast) 67 

6. Al An'am (The Cattle) 79 

7. Al A'raf (The Heights) 92 

8. Al Anfal (The Spoils of War) 109 

9. Al Tawbah (The Repentance) or Bara'ah (The Disavowal) 115 

10. Yunus (Jonah) 126 

11. Hud (The Prophet Hud) 134 

12. Yusuf (Joseph) 144 

13. Al Ra'd (The Thunder) 156 

14. Ibrahim (Abraham) 161 

15. Al Hijr (The Rocky Tract) 165 

16. Al Nahl (The Bee) 171 

17. Al Isra' (The Night Journey) or Bani Isra'il (The Children of Israel) 181 

18. Al Kahf (The Cave) 191 

19. Maryam (Mary) 200 

20. Ta Ha 205 

21. Al Anbiya' (The Prophets) 214 

22. Al Hajj (The Pilgrimage) 222 

23. Al Mu'minun (The Believers) 228 

24. Al Nur (The Light) 234 

25. Al Furqan (The Criterion) 241 

26. Al Shu'ara (The Poets) 247 

27. Al NamI (The Ants) 255 

28. Al Qasas (The Narrations) 261 

29. Al 'Ankabut (The Spider) 268 

30. Al Rum (The Romans) 274 

31. Luqman 280 

32. Al Sajdah (The Prostration) 283 

33. Al Ahzab (The Confederates) 285 

34. Saba' (Sheba) 294 

35. Fatir (The Originator or Creation) 299 

36. Ya Sin 304 

37. Al Saffat (Those Ranged in Ranks) 310 

38. Sad 317 

39. Al Zumar (Crowds) 323 

40. Ghafir (Forgiver) or Al Mu'min (The Believer) 329 

41. Fussilat (Expounded) or Ha Mim 336 

42. Al Shura (Consultation) 340 

43. Al Zukhruf (The Gold Adornments) 345 



4 



The Noble Qur'an 



44. Al Dukhan (The Smoke) 350 

45. Al Jathiyah (The Kneeling Down) 353 

46. Al Ahqaf (Winding Sand-tracts) 356 

47. Muhammad 359 

48. Al Path (The Victory) 362 

49. Al Hujurat (The Chambers) 365 

50. Qaf 367 

51. Al Dhariyat (The Winds That Scatter) 370 

52. Al Tur (The Mount) 373 

53. Al Najm (The Star) 376 

54. Al Qamar (The Moon) 379 

55. Al Rahman (The Most Gracious) 382 

56. Al Waqi'ah (The Inevitable) 385 

57. Al Hadid (Iron) 389 

58. Al Mujadilah (The Woman who Pleads) 392 

59. Al Hashr (The Mustering) 395 

60. Al Mumtahinah (That Which Examines) 398 

61. Al Saff (The Battle Array) 400 

62. Al Jumu'ah (Friday) 401 

63. Al Munafiqun (The Hypocrites) 403 

64. Al Taghabun (The Mutual Loss and Gain) 404 

65. Al Talaq (Divorce) 405 

66. Al Tahrim (Prohibition) 407 

67. Al Mulk (The Dominion) 409 

68. Al Qalam (The Pen) 412 

69. Al Haqqah (The Sure Reality) 415 

70. Al Ma'arij (The Ways of Ascent) 417 

71. Nuh (Noah) 419 

72. Al Jinn (The Spirits) 421 

73. Al Muzzammil (The Enfolded One) 423 

74. Al Muddaththir (The One Wrapped Up) 425 

75. Al Qiyamah (The The Ressurection) 427 

76. Al Insan (Man) or Al Dahr (The Time] 429 

77. Al Mursalat (Those Sent Forth) 431 

78. Al Naba' (The Great News) 433 

79. Al Nazi-at (Those Who Tear Out) 435 

80. 'Abasa (He Frowned) 437 

81. Al Takwir (The Folding Up] 439 

82. Al Infitar (The Cleaving Asunder) 440 

83. Al Mutaffifin (The Dealing in Fraud) 442 

84. Al Inshiqaq (The Rending Asunder) 443 

85. Al Buruj (The Constellation) 445 

86. Al Tariq (The Night Star) 446 

87. Al A'la (The Most High) 447 

88. Al Ghashiyah (The Overwhelming Event) 448 

89. Al Fajr (The Dawn) 449 



5 



The Noble Qur'an 



90. Al Balad (The City) 451 

91. Al Shams (The Sun) 452 

92. Al Layl (The Night) 453 

93. Al Duha (The Glorious Morning Light) 454 

94. Al Sharh or Al Inshirah (The Expansion of the Breast) 455 

95. Al Tin (The Fig) 456 

96. Al Alaq (The Clinging Clot) or Iqra' (Read!) 457 

97. Al Qadr (The Night of Power or Honour) 458 

98. Al Bayyinah (The Clear Evidence) 458 

99. Al Zaizalah (The Earthquake) 459 

100. Al -Adiyat (Those That Run) 460 

101. Al Qari'ah (The Great Calamity) 460 

102. Al Takathur (The Piling Up) 461 

103. Al 'Asr (Time Through the Ages) 462 

104. Al Humazah (The Scandalmonger) 462 

105. Al Fil (The Elephant) 463 

106. Quraysh (The Tribe of Quraysh) 463 

107. Al Ma'un (The Neighbourly Assistance) 464 

108. Al Kawthar (The Abundance) 464 

109. Al Kafirun (Those Who Reject Faith) 465 

110. Al Nasr (The Help) 465 

111. Al Lahab (The Flame) 466 

112. Al Ikhlas (The Purity of Faith) 466 

113. Al Falaq (The Daybreak) 467 

114. Al Nas (Mankind) 467 



6 



The Noble Qur'an 




In the name of Allah, Most Gracious, Most Merciful 



1 . Al Fatiha (The Opening Chapter) 



1. In the name of Allah, Most Gracious, Most 
Merciful(19). 

19 The Anihic words liahman and Rahim/ \xzm\aXe.d "Most Gnu ious" ;uul "Most 
Mcrcitul" ;u c liolh intensive forms referring to different aspeets of Allah's allribnte 
oi Mercy. The Araljie intensive is m<)re suited to express Allah's atiril)ules than 
the siiperlali\"e degree in I'Jiglish. The latter implies a eoni])arison with other 
beings, or witli other times or plaees, while there is no being like unto Allah, and 
He is independent of Time and Place. Mercy may imply pity, long-suffering, 
patience, and forgiveness, all of which the sinner needs and Allah Most Merciful 
bestows in abundant measure. But there is a Mercy that goes before even the need 
arises, the Grace which is ever watchful, and flows from Allah Most Gracious to all 
His creatures, protecting them, presen'ing them, guiding them, and leading them 
to clearer light and higher lite. I'or this reason the attribute Rrihnmn (Most 
Gracious) is not applied to any but Allah, but the attribute R:ihhii (Merciful), is a 
general term, and may also l>e a])plied to Men. Vo make its contemplate these 
boundless gifts ot Allah, die formula: "In the name of Allah Most Gracious, Most 
Merciful": is placed before every Surah of the Qur'an (except the ninth), and 
repeated at the beginning of every act b\' the Muslim who dedicates his life to 
Allah, and whose hope is in His Mercy. 

Opinion is divided whether the Bismilhih should be luiinbered as a separate verse 
or not It IS iiiianiinoiisly agreed diat it is a pari ol the Qiir'au. Therelore it is better 
to give it an independent number in the first Surali. For sut)se(iuent Suralis it is 
treated as an introduction or headline, and therefore not numbered. 

2. Praise be to Allah, the Cherisher and Sustainer(20} of 
the worlds; 

20 The Arabic word Rabb, usually translated Lord, has also the meaning of 
cherishing, sustaining, bringing to maturity. Allah cares for all the worlds He has 
created (see n. 1787 and n. 4355). 

There are main' worlds - astronomical and physical worlds, worlds ol thought, 
spiritual world, and so on. In every one of diem, /Vlkili is all-in-all. We express 
only one aspect of it when we say: "In Him we live, and move, and have our 
being." The mystical division between (1) Nasut, the human world knowable by 
the senses, (2) Malakut, the invisible world of angels, and (3) Lahut, the divine 
world of Reality, requires a whole volume to explain it 

3. Most Gracious, Most Merciful; 

4. Master of the Day of Judgment. 



5. Thee do we worship(21), and Thine aid we seek. 

21 On realizing in our souls Allah's l<)\e aiic! care, His grace and mercy, and His 
j)ower and justice (as Ruler of the Day ol Judgement), the immediate result is that 
we bend in the act of worslii]>, and see l)otli our shoricomings and His all- 
suflicieiit ])ower. The em]>liatic lorm means thai not oiih" do we reach the position 
oi worshipping Allah and asking ior His hel]>, l>ut we worslii]) Him alone and ask 
for His aid only. For tliere is none other than He wortliy of our devotion and al)le 
to help us. Then plural "we" indicates that we associate ourselves with all who seek 
Allah, thus strengthening ourselves and strengthening them in a fellowship of faith 
(see n. 586). 

6. Show(22) us the straight way, 

22 If we translate b\' die English word "guide," we shall have to say: "Guide us to 
and in die straight \\'a\ ." For we nia\' be wandering aimlessh', and the first steyj is 
to find the Wa\'; and the second need is to keep in the Way: Our own wisdom 
may fail in either case. The straight Way is often the narrow \\ ay, or the steep 
Way, which many people shun (90:11). By the world's pen ersity die stiaight Way 
is sometimes stigmatized and the crooked Way praised. How are we to judge? 
We must ask for Allah's guidance. With a litde spiritual insight we shall see which 
are the people who walk in the light of Allah's grace, and which are those that walk 
in the darkness of Wrath. This also would help our judgement 

7. The way of those on whom Thou hast bestowed Thy 
Grace, those whose (portion) is not wrath(23), and 
who go not astray(24). 

23 Note diat the words relating to Grace are connected actncK" with Allah; those 
relating to Wrath are impersonal. In the one case iVllah's Mercy encompasses us 
beyond our deserts. In the other case our own actions are responsible for the 
Wrath - the negative of Grace, Peace, or Harmony. 

24 Are diere two categories? - those who are in the darkness of Wrath and those 
who stray!' llie first are those who deliberately break Allah's law; the second those 
who stray oiil of carelessness or negligence. Both are responsible for dieir own 
acts or omissions. In opposition to bodi are die people who are in the light of 
Allah's Grace: for His Grace not only protects them from actix e v\Tong (if they will 
only submit their will to Him) but also from strajing into paths of temptation or 
carelessness. The negative ^Aair should be construed as applying not to the way, 
but as describing men protected from two dangers by Allah's Grace. 



The Noble Qur'an 



2. Al Baqara (The Heifer) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. A.L.M.(25). 

25 These are abbreviated letters, the Muqatta'at, on which a general discussion will 
be found in Appendix I (at the end of this Surah). 

The particular letters, Alif, Lnm, Mim, are found prefixed to this Surah, and 
Surahs 3, 29, 30, 31 and 32 (six in all). In 2 and 3 the argument is about the rise 
and fall of nations, their past, and their future in history, with ordinances for the 
new universal people of Islam. In 29 a similar argument about nations leads off to 
the mystery of Life and Death, Failure and Triiimjjh, Past and Future, in the 
hist<)r>' o^ individual souls. The burden of 80 is thai Allah is the source o^ all 
things and all things return to Ilim. In 31 and 32 the same lesson is enforced: 
Allah is the Creator and lie will he tlicjudgc on the I_;ist Da\'. There is thcretore 
a common thread, the mystery of Life and Death, Beginning and End. 

Much has been written about the meanir^ of these letters, but most of it is pure 
conjecture. Some commentators are content to recognize them as some mystic 
symbols of which it is unprofitable to discuss the meaning by more verbal logic. 
(R).. 

2. This is the Boole; in it is guidance sure, without doubt, 
to those who fear(26) Allah. 

26 'raqwH , and the \crhs and nouns connected with the root, signii\': (1) the icar 
of Allah, which, according lo llic \iTiter of Proverbs 1:7 in tlie Old 'restanient, is 
the beginning of Wisdom; (2) rcslrainl, or guarding one's ttmgue, hand, and heart 
from evil; (3) hence righteousness, piet>', good conduct. All these ideas are 
implied: in the translation, only one or other of these ideas can be indicated, 
according to the context. See also 47:17; and 74:56, n. 5808. 

3. Who believe in the Unseen, are steadfast in prayer, 
and spend out of what We have provided for 
them(27); 

27 All bounties proceed from Allah. They may he ])h\sital gifts, e.g. food, 
elotliing, houses, gardens, wealth, etc. or intangihic gifts, e.g., infliienee, [jower, 
birth and the o[)j)ortunities tlowiug irom it, health, talents, etc. or s])iritual gifts, 
e.g., insight into good and evil, understanding of men, tlie capacity tor love, etc. 
We are to use all in humility and moderation. But we are also to give out of every 
one of them something that contributes to the well-being of others. We are to be 
neither ascetics nor luxurious sybarites, neither selfish misers nor thoughtiess 
prodigals. 

4. And who believe in the Revelation sent to thee, and 
sent before thy time, and (in their hearts) have the 
assurance of the Hereafter(28). 

28 Rigliteousness comes fiom a secure faith, from sincere devotion to Allah, and 
from unselfish service to humankind. 

5. They are on (true) guidance, from their Lord, and it is 
these who will prosper(29). 

29 Prosperity must lie laivcn as refeiiing to all tlie kinds of lK>uiit\' wliicli we 
discussed in the note to 2;3 above. The right use of one kiird leads to an iircrease 
in that and other kinds, and that is prosperity. 

6. As to those who reject Faith(30), it is the same to 
them whether thou warn them or do not warn them; 
they will not believe. 

30 Kafyra, kuir, KaEr, and derivative forms of the word, imply a deliberate 
rejection of Faith as opposed to a mistaken idea of Allah or faith, which is not 
inconsistent with an earnest desire to see the truth. Where there is siuli desire, the 
Grace and Mercy of Allali gi\cs guidance. But that guidance is not ellicarious 
when it is deliberately rejected, and the possibility' of rejection follows Ironi the 
grant ol Iree will. 1 he consequence ol the rejection is that the spiritual faculties 
become dead or impervious to better influeirces. See also n. 98, n. 3i>.*57, and n. 
3644. 



7. Allah hath set a seal(31) on their hearts and on their 
hearing, and on their eyes is a veil; great is the 
penalty they (incur)(32). 

31 All actions are referred to Allah. Therefore when we get die penalty of our 
deliberate sin, and our senses become impervious to good, the penalty is referred 
to die justice of Allah ^T/'n.WeO, n. 2146, and n. 3577). 

32 1 he penalty here is the o[)posite of the prosperity l eteri ed lo in 2:.). .Vs we go 
down the path of sin, our penalty gathers momentum, just as goodness brings its 
own capacity for greater goodness. 

8. Of the people there are some who say(33): "We 
believe in Allah and the Last Day;" but they do not 
(really) believe. 

33 We now come to a third class of people, the hypocrites. They are untrue to 
themselves, and therefore their hearts are diseased ( 2:10 ). The disease tends to 
spread, like all evil. They are curable but if they harden their hearts, they soon 
pass into the category of those who deliberately reject light 

9. Fain would they deceive Allah and those who believe, 
but they only deceive themselves, and realise (it) not! 

10. In their hearts is a disease; and Allah has increased 
their disease(34): And grievous is the penalty they 
(incur), because they are false (to themselves). 

34 The insincere man who thinks he can get the best of both worlds by 
compromising \vitli good and evil only increases the disease of his heart, because 
he is not true to himself Even the good which comes to him he can pervert to 
evil. So the rain which fills out the ear of com or lends fragrance to the rose also 
lends strength to the thorn or adds strength to the poison of the deadly 
nightshade. ^CX 9:125 andn. 1376). 

11. When it is said to them: "Make not mischief on the 
earth," they say: "Why, we only Want to make peace!" 

12. Of a surety, they are the ones who make mischief, 
but they realise (it) not(35). 

35 Much mischief is caused (sometimes unwittingly) by people who think that they 
have a mission of peace, when they have not even a true perception of right and 
wrong. By their blind arrogance they de[)ress the good and encourage the e\il. 

13. When it is said to them: "Believe as the others 
believe:" They say: "Shall we believe as the fools 
believe?" Nay, of a surety they are the fools, but they 
do not know(36). 

36 This is aiiollier phase ol llie li>])ocrite and llie c>iiic. "I'ailli." he says, "is good 
enough to tools." But his c\iiicisiii ina\' be the greatest folk' in the c\"cs oi .\lhili. 

14. When they meet those who believe(37), they say: 
"We believe;" but when they are alone with their evil 
ones, they say: "We are really with you: We (were) 
only jesting." 

37 A dee])er ])liase ol iiisincent\" is actual dii])licil\". But it never pays in the end. If 
we compare siuli a man to a trader, he loses in the bargain. 

15. Allah will throw back their mockery on them, and 
give them rope in their trespasses; so they will 
wander like blind ones (To and fro). 

16. These are they who have bartered Guidance for error: 
But their traffic is profitless, and they have lost true 
direction, 

17. Their similitude is that of a man(38) who kindled a 
fire; when it lighted all around him, Allah took away 



8 



The Noble 



Q u r ' a n 



their light and left them in utter darkness. So they 
could not see. 

38 The man wanted light, he only kindled a fire. It produced a blaze, and won the 

apphiusc of all avouiuL Bill il difl not last lout;". \Vlicn the flame \vciil our as was 
iiie\"ilal)lc, ihc darkness was worse than helore. And tlie\' all lost llicir waw So 
liypoerisy, (leec])lion, arro};ant compromise wilii e\il, ( viiicism, or (!u])lieit\' ma\' 
win tem[)orary ap]>lausc. But llie true light ol laith and sinccritx' is wanting, and 
therefore it must mislead and ruin all eonecrned. In the consternation tlicy cannot 
speak or hear each other, and of course they cannot see; so they end like the 
deliberate rejecters of Faith (2:7), wildly groping about, dumb, deaf and blind. (Cf. 
n. 1153). 

18. Deaf, dumb, and blind, they will not return (to the 
path). 

19. Or (another similitude)(39) is that of a rain-laden 
cloud from the sky: In it are zones of darkness, and 
thunder and lightning: They press their fingers in their 
ears to keep out the stunning thunder-clap, the while 
they are in terror of death. But Allah is ever round the 
rejecters of Faith! 

39 A wonderfully graphic and powerful simile applying to those who reject Faith. 
In their self-sufficiency they are undisturbed normally. But what happens when a 
great storm breaks over them? They cover their ears against thunder-claps, and 
the lightning nearly blinds them. They are in mortal fear, but Allah encompasses 
them around — even them, lor He at all times encompasses all. lie gives them 
rope. In tlie inten'als ol dcalcnmg noise and blinding flashes, there are moments 
of steady light, and these creatures lake ad\antage ol fliem, l)ut again flie\' are 
|)lunged into darkness. Perhaps they curse; ])erha])s the\' think that flie tew 
moments of effective light are due to their own intelligence! llow much wiser 
would they be if they humbled themselves and sought the light of Allah! 

20. The lightning all but snatches away their sight; every 
time the light (Helps) them, they walk therein, and 
when the darkness grows on them, they stand still. 
And if Allah willed. He could take away their faculty of 
hearing and seeing; for Allah hath power over all 
things. 

21. O ye people! Adore your Guardian-Lord, who created 
you and those who came before you, that ye may have 
the chance to learn righteous(40]; 

40 For I'iiqwH see 2:2, n. 2f). I eonneel this (!e])endent clause with "adore, etc." 
alK)\e, though it could he coimcclcd \\\\\\ "ercatcd." According to in\' construction 
die argument will be as tollows. Adoration is the act ol the highest and humblest 
reverence and worship. When you get into that relationship with Allah, Who is 
your Creator and Guardian, your faith produces works of righteousness. It is a 
chance given you: will you exercise your free will and take it? If you do, your 
whole nature will be transformed. 

22. Who has made the earth your couch, and the heavens 
your canopy; and sent down rain from the heavens; 
and brought forth therewith Fruits for your 
sustenance; then set not up rivals(41) unto Allah 
when ye know (the truth). 

41 Further [jroofs of Allah's g<K)dness to you are given in this verse. Your whole 
lile, physical and s[)iritual, depends tijioii Ilim. 'Hie spiritual is figured by the 
Cano])y ol IIea\"en. 'Flie trufli has l)eeii brought plainly helore you. Will \<;>ii still 
resist it and go after talse gods, the creation ot your own tancyi' The false gods 
may be idols, superstitions, self, or even great or glorious things like Poetry, Art, 
or Science, when set up as rivals to Allah. They may be pride of race, pride of 
birth, pride of wealth or position, pride of power, pride of learning, or even 
spiritual pride. 

23. And if ye are in doubt as to what We have revealed 
from time to time to Our servant, then produce a Sura 
like thereunto; and call your witnesses or helpers (If 
there are any) besides Allah, if your (doubts) are 
true(42). 

42 How do we know that there is revelation, and that it is from Allah? Here is a 
concrete test. The Teacher of Allah's Truth has placed before main' Surahs. 
Can you produce one like it? If fliere is any one besides Allah, who ran ins])ire 
spiritual truth in such noble language, produce your evidence. Or is it diat your 
doubts are merely argumentative, refractory, against your own inner light, or 



conscience? All true revelation is itself a miracle, and stands on its own merits. 
(13; 10:38; 11:13). 

24. But if ye cannot- and of a surety ye cannot- then fear 
the Fire whose fuel is men and stones,- which is 
prepared for those who reject Faith(43). 

43 According to commentators the "Stones" mentioned in this verse refer to the 
idols which the polytheists worshipped. Thus, far from coming to the aid of their 
worshippers, the false gods would be a means of aggravating their torment [Eds.]. 

25. But give glad tidings to those who believe and work 
righteousness, that their portion is Gardens, beneath 
which rivers flow. Every time they are fed with fruits 
therefrom, they say: "Why, this is what we were fed 
with before," for they are given things in similitude; 
and they have therein companions pure (and 
holy)(44); and they abide therein (forever). 

44 What can be more deliglitlul than a (.ardeii where ohscr\e ironi a 
])icrures<iue height a beautihil landscape round \<;>ii — rn ers llowiiig \miIi crystal 
water, and truil trees of which the choicest fruit is before \<;>ii. The Iruit of 
goodness is goodness, similar, but choicer in eveiy <iegree ot ascent. You think it 
is the same, but it is because of your past experiences and associations of memory. 
(R). (Cj. 4:57 ). 

26. Allah disdains not to use the similitude of things, 
lowest(45) as well as highest. Those who believe 
know that it is truth from their Lord; but those who 
reject Faith say: "What means Allah by this 
similitude?" By it He causes many to stray, and many 
He leads into the right path; but He causes not to 
stray, except those who forsake (the path),- 

45 The word for "the lowest" in the original Arabic means a gnat, a byword in the 
Arabic language for the weakest of creatures. In 29:41, which was revealed before 
this Surah, the similitude of the Spider was used, and similarly in 22:73, there is 
the similitude of the fly. For similitudes taken from magnificent forces of nature, 
expressed in exalted language, see 2:19 abo\e. To Allah all His creation has some 
special meaning appropriate to itself, and some oi what we consider the lowest 
creatures lia\e wonderlul aptitude, e.g., tlie sjjider or die tl\'. Paral>les like these 
may be an occasion of stumbling to those "who forsake the padi": in other words 
those who deliberately shut their eyes to Allah's Signs, and their Penalty is 
attributed to Allah, the Cause of all causes. But lest there should be 
misunderstanding, it is immediately added that the stumbling and offence only 
occur as the result of the sinner's own choice of the wrong course. Verses 26 and 
27 form one sentence and should be read together." Forsaking the path" is defined 
in 2:27 ; viz., breaking solemn covenants which the sinner's own soul had ratilied, 
causing division am<)ng mankind, who were meant to be one brotherhood, and 
doing as iniicli mischiel as possible in the lile on tiiis earth, for the life beyond will 
he on aiiollier ])laiie, ^vliere no ro])e w ill l>e gi\eii to e\il. 

27. Those who break Allah. s Covenant(45-'A) after it is 
ratified, and who sunder what Allah Has ordered to be 
joined, and do mischief on earth: These cause loss 
(only) to themselves. 

45-A The mention of the Covenant has a particular and a general signification. 
The particular one has reference to the Jewish tradition that a Covenant was 
entered into with "Father Abraham" that in return for Allah's favours the seed of 
Abraham would serve Allah faithfully. But as a matter of fact a great part of 
Abraham's [jrogeny were in constant spiritual rebellion against Allah, as is testified 
by their own Prophets and Preachers and by Muhammad al-Mustaf a. The general 
signification is that a similar Covenant is entered into by e\ ery creature of Allah: 
for Allah's loving care, we at least owe Ilim llie iiillest gratilude and willing 
obedience. The Sinner, before he darkens his own conscience, knows this, and 
yet he not only "forsakes the path" but resists the Grace of Allah which comes to 
save him. That is why his case becomes hopeless. But the loss is his own. He 
cannot spoil Allah's design. The good man is glad to retrace his steps from any 
lapses of which he may have been guilty, and in his case Allah's Message reclaims 
him with complete understanding. (R). 

28. How can ye reject(46) the faith in Allah.- seeing that 
ye were without life, and He gave you life; then will He 
cause you to die, and will again bring you to life; and 
again to Him will ye return. 

46 In the preceding \ erses Allah has used \ arioiis arguments. lie has recalled His 
goodness ( 2:21 -22); resolved doubts ( 2:23 ); plainly set forth the penalty of 
wrongdoing ( 2:24 ); given glad tidings ( 2:25 ); shown how misunderstandings 



9 



The Noble Qur'an 



arise from a deliberate rejection of the light and breach of the Covenant ( 2:26 - 
27). Now ( 2:28 -29) He pleads with His creatures and appeals to their own 
subjective feelings. He brought you into being. The mysteries of life :uk1 (ic:itli ;irc 
in His hands. When you die on this earth, diat is not the end. You were of I liin 
and you must retiuui to Him. (CI. n. 1887 and n. 1871). l^H>k around you and 
realize yoiu' own digniU': it is ironi Ilim. The imnieasurahlc depths of space above 
and around you may stagger you. They are part of His plan. What you have 
imagined as the seven firmaments (and any other scheme you may construct) 
bears witaess to His design of order and perfection, for His knowledge (unlike 
yours) is all-comprehendir^. And yet will you deliberately reject or obscure or 
deaden the faculty of Faith which has been put into you? 

29. It is He Who hath created for you all things that are 
on earth; Moreover His design comprehended the 
heavens, for He gave order and perfection to the 
seven firmaments; and of all things He hath perfect 
knowledge. 

30. Behold, thy Lord said to the angels: "I will create a 
vicegerent on earth." They said: "Wilt Thou place 
therein one who will make mischief therein and shed 
blood?- whilst we do celebrate Thy praises and glorify 
Thy holy (name)?" He said: "I know what ye know 
not{47)." 

47 It would sccni lhat the angels, though holy and ])iirc, and enthied with ])o\ver 
from Allah, yet represented only one side ot creation. We may imagine tliem 
without passion or emotion, of which the highest flower is love. If man was to be 
endued with emotions, those emotions could lead him to the highest and drag him 
to the lowest The power of will or choosing would have to go with them, in order 
that man might steer his own bark. This power of will (when used aright) ga\'e him 
to s<)me extent a mastery over his own fortinies and cn er nature, thus bringing him 
nearer to the Clod-like natmr, which has su])reuie niasler\" and will. (Ct. n.8781). 
We may sup])ose the angels had no inde])en(lent wills ot their own: their 
pcrleclion in other ways reflected Allah's ]>eriection but could not raise them to 
flie dignity' ot vicegereiicy. 'I'lie perfect vicegerent is he who has die power ot 
initiative himself, but whose independent action always reflects perfectiy the will of 
his Principal. The distinction is expressed by Shakespeare (Sonnet 94) in those 
fine lines: "They are the lords and owners of their faces. Others but stewards of 
their excellence." The angels in their one-sidedness saw only flie mischief 
conse(}uent on the misuse ot the emotional nature by man: perhaps they also, 
being without emotions, did not undersland the whole of Allah's nature, which 
gives and asks for l<n'e. In hiimiliiy and true de\<)tion to Allah, lhc\" renionslrate: 
we must not imagine the least tinge ol jealous\', as tiic\" are without einotion. This 
mystery of love being above fliem, they are told that they do not know, and they 
acknowledge (in 2:32 below) not their fault (for there is no question of fault) but 
their imperfection of knowledge. At the same time, the matter is brought home to 
them when the actual capacities of man are shown to them (2:31.33). 

31. And He taught Adam the names(48) of all things; 
then He placed them before the angels, and said: "Tell 
me the nature of these if ye are right." 

48 " The names of things:" according to commentators means the inner nature and 
qualities of things, and tilings here would include ieeliiigs. The particular qualities 
or feelings which were outside the nature ol angels were ])ut In' Allah into die 
nature of man. Man was thus able to Ime and understand lo\e, and thus ]>laii and 
initiate, as becomes the office of vicegerent. The angels acknowledged fliis. These 
things they could only know from the outside, but they had faith, or belief in the 
Unseen. And they knew that Allah saw all - what others see, what others do not 
see, what others may even wish to conceal. Man has many qualities which are 
latent or which he may wish to suppress or conceal, to his own detriment (R). 

32. They said: "Glory to Thee, of knowledge We have 
none, save what Thou Hast taught us: In truth it is 
Thou Who art perfect in knowledge and wisdom." 

33. He said: "O Adam! Tell them their natures." When he 
had told them, Allah said: "Did I not tell you that I 
know the secrets of heaven and earth, and I know 
what ye reveal and what ye conceal?" 

34. And behold. We said to the angels: "Bow down to 
Adam" and they bowed down. Not so Iblis(49}: he 
refused and was haughty: He was of those who reject 
Faith. 

49 The Aiabic may also be translated: " They bowed down, except Iblis." In that 
case Ibl i s (Satan) would be one of the angels. But the theory of fallen angels is 



not accepted in Muslim theology. In 18:50 , Iblis is spoken of as a Jinn. We shall 
discuss later die meaning of tiiis word. (R). ( (Xn.2392, n. 2393, and n. 929). 

35. We said: "O Adam! dwell thou and thy wife in the 
Garden(50); and eat of the bountiful things therein as 
(where and when) ye will; but approach not this tree, 
or ye run into harm and transgression(51)." 

50 Was the Garden of Eden a place on this earth? Olniously not. For, in verse 36 
below, it was after the Fall that the sentence was pronounced: "On earth will be 
your dwelling-place." Before the Fall, we must su[)pose Man to be on another 
plane altogether — of felicit\', innocence, trust, a spiritual existence, with the 
negation of enmity, want of faith, and all evil. (R). 

51 Zulm in Arabic implies harm, wrong, injustice, or transgression, and may have 
reference to oneself; when the wrong is done to others it implies tyranny and 
oppression; the idea of wTong naturally connects itself with darkness, which is 
another shade ol meaning carried witii tiie root word. 

36. Then did Satan(52) make them slip from the 
(garden), and get them out of the state (of felicity) in 
which they had been. We said: "Get ye down, all (ye 
people(53)), with enmity between yourselves. On 
earth will be your dwelling-place and your means of 
livelihood(54) - for a time." 

52 'File word Iblis in the \'erse 34 abo\"e is dcrnccl ironi the root idea ol 
desperateiiess or rebellion whereas "Satan" cou\c\s the idea ol per\"ersit\' or 
ciiniit}". Note the a])pro])riateiiess of die term on each occasion. Also, "slipping" 
from the (Jardeii denotes die idea ol F\"il gradualh' leni])ting man Ironi a higher to 
a low-er state. (R). (Cf.7:2()). 

53 Allah's decree is the result ol man's action. Note the transition in Arabic from 
the singular nuniher in 2:33 , to the dual in 2:3.3 , and the ])lural here, which I 
have indicated in Fiiglish In' "All \e peo])le." F\ideutly Adam is the t\ pc ol all 
mankind, and the sexes go together in all spiritual matters. i\l()ic()\cr, the 
cx])ulsion ap])lied to Adam, Eve, and Satan, and the Arabic plural is a])]M()])nale 
for any nunibcr greater than two. (CX.n.3983). 

54 Man's sojourn in fliis lower state, where he is partly an animal of this earth, is 
for a time. But he must fulfill his lower duties also, for they too are a part of his 
spiritual training. (CI. n.l()()7). 

37. Then learnt Adam from his Lord words of 
inspiration(55), and his Lord Turned towards him; for 
He is Oft-Returning, Most MercifuL 

55 As "names" in verse 31 above is used tor flie "nature of things", so "words" liere 
mean "inspiration," "spiritual knowledge." The Arabic word used for "learn" here 
implies some effort on his part, to which Allah's Grace responded. 

The ,\ral)ic word for "Repentance" (l.iwhnh} means "tinning," and the inteiisi\"e 
word {l;i\nv,'ih/ lor Allah's forgiveness ("Oft-Retuniing" or "F\"cr-Returiiiiig") is Irom 
flie same root. For re])eiilaiice, three things are neccssar\': the sinner must 
ackjrowledge liis wrong; he must give it up; and he must resolve to escliew it for 
the future, Man's nature is weak, and he may have to return again and again for 
mercy. So long as he does it sincerely, Allah is Oft-Returning, Most Merciful. For 
His grace helps out the sinner's shortcomings. 

38. We said: "Get ye down all from here; and if, as is 
sure, there comes to you Guidance from me(56), 
whosoever follows My guidance, on them shall be no 
fear, nor shall they grieve. 

56 Note the transition from tiie [jlural "We" at the beginning ot the verse to the 
singular "Me" later in the same verse, Allah sjjeaks of Himself iisualh' in die first 
[lersoii ])lural "We"; it is the plural ot res[)ect and honour and is used in human 
language in Royal proclamations and decrees. But where a special personal 
relationship is expressed the singular, "I" or "Me" is used Cf. 26:52, etc. 

In spite of Man's fall, and in consetjuence of it, assurance of guidance is given. In 
case man lollows the guidance he is tree from any fear tor the present or the 
future, and any grief or sorrow for the past. The soul thus freed grows nearer to 
Allah rC^n.4788). 

39. "But those who reject Faith and belie Our Signs, they 
shall be companions of the Fire; they shall abide 
therein(57)." 

57 As flieir rejection of faith was deliberate and definite, so the consequences 
must be ot an abiding character. (R). 



10 



The Noble Qur'an 



40. O Children of Israel! call to mind the (special) favour 
which I bestowed upon you, and fulfil your 
covenant(58) with Me as I fulfil My Covenant with 
you, and fear none but Me. 

58 The appeal is made to Israel subjectiveh' in terms of their own ti atlition. You 
claim to be a favoured nation: have you forgotten My favours? You claim a special 
Covenant with Me: I have fulfilled My part of the Covenant by bringing you out of 
the land of bondage and giving you Canaan, the land "flowing with milk and 
honey": how have you fulfilled your part of the Covenant? Do you fear for your 
nationiil existence? If yon fear Me, nothing else will matter. 

41. And believe in what I reveal(59), confirming the 
revelation which is with you, and be not the first to 
reject Faith therein, nor sell My Signs for a small price; 
and fear Me, and Me alone. 

59 You received revelations before: now eonies one eonlirniing il: ih ln>,l appeal 
should be to you— are you to he the first to reject it:' And rejecl it lor what? ^VUah's 
Signs are worth more than all \'our paltry considerations. And the standard ot duty 
and righteousness is to he taken from Allah, and not from priests and customs. 

42. And cover not Truth with falsehood, nor conceal the 
Truth when ye know (what it is). 

43. And be steadfast in prayer; practise regular charity; 
and bow down your heads(60} with those who bow 
down (in worship). 

60 The argument is still primarily addressed co the Jews, but is of universal 
application, as in all the teachings of the Qur'an. The chief feature of Jewish 
worship was and is the bowing of the head. 

44. Do ye enjoin right conduct on the people, and forget 
(To practise it) yourselves, and yet ye study the 
Scripture? Will ye not understand? 

45. Nay, seek ((Allah) 's) help with patient 
perseverance(61) and prayer: It is indeed hard, 
except to those who bring a lowly spirit,- 

61 The Arabic word Sabr implies many shades of meaning, which it is impossible 
to comprehend in one English word. It implies (1) patience in the sense of being 
thorough, not hast}'; (2) patient yierseve ranee, constancy, steadfastness, firmness of 
pur])ose; (8) systematic as o])posed to spasmodic or chance action; ( f) a cheerful 
attitude ot resignahon and luiderstanding in sorrow, defeat, or siitlering, as 
o])]K>sed to murmuring or rebellion, but sa\ed trom mere jiassivit}' or listlessness, 
by the element of constancy or steadfastness. {CA. 2:l.')H-l.>'f and nn. l.'>71,')8). 

46. Who bear in mind the certainty that they are to meet 
their Lord, and that they are to return to Him. 

47. Children of Israel! call to mind the (special) favour 
which I bestowed upon you(62), and that I preferred 
you to all other (for My Message). 

62 These words are reca])iUilaled from 2: 10 , which inlroduced a general account 
ot Allah's favours to Israel ; now we are introduced to a particular account of 
incidents in Israel 's history. Each incident is introduced by the Arabic words Idh 
which is indicated in the translation by "Remember." 

48. Then guard yourselves against a day when one soul 
shall not avail another nor shall intercession be 
accepted for her, nor shall compensation be taken 
from her, nor shall anyone be helped (from 
outside)(63). 

63 Before passing to particular incidents, the conclusion is stated. Be on your 
guard: do not think that special favours exempt you from the personal 
responsibility of each soul. (Cf. 2:123 and 2:254). 

49. And remember. We delivered you from the people of 
Pharaoh: They set you hard tasks and punishments, 
slaughtered your sons and let your women-folk 
live(64); therein was a tremendous trial from your 
Lord. 



64 The bondage of Egypt was indeed a tremendous trial. Even the Egyptians' wish 
to spare the lives of Israel 's females when the males were slaughtered, added to 
the bitterness of Israel . Their hatred was cniel, but their "love" was still more 
cruel. fT'/. 1 l:fi). About the hard tasks, see Exod. 1:14: They made their lives 
bitter \vitli hard !)ondage, in mortar and in brick, and in all manner of ser\ice in 
the field: all llicir senice, wherein tliey made dieni sene, was with rigour." 
Pharaoh's taskmasters gave no stiaw, yet ordered tlie Israehtes to make bricks 
without straw: Exod. 5:5-19. Pharaoh's decree was: "Every son that is bom ye shall 
cast into the river, and every daughter ye shall save alive": Exod. 1 :22. It was in 
consequence of this decree that Moses was hidden three months after he was 
bom, and when he could be hidden no longer, he was put into an ark of bulmshes 
and cast into the Nile, where he was found by Pharaoh's daughter and wife (28:9), 
and adopted into the family: Exod. 2:2-10. {('/: 20:37-40). Thus Moses was 
brought up by the enemies of his peo])le. He was chosen by Allah to deliver his 
])eople, and Allah's wisdom made the learning and experience and e\en cruelties 
ot die Egy])tian enemies tlienisehes to contribute to the sahation o! his peo])le. 

50. And remember We divided the sea for you and saved 
you and drowned Pharaoh's people within your very 
sight(65). 

65 When the Israelites at last escaped from Egypt , they were pursued by Pharaoh 
and his host By a miracle the Israelites crossed the Red Sea , but the host of 
Pharaoh was drowned: Exod. 14:5-31. (Cf.n. 1094). 

51. And remember We appointed forty nights for 
Moses(66), and in his absence ye took the calf (for 
worship), and ye did grievous wrong. 

66 This was after die Ten Commandments and the l_;iws and Ordinances had 
been given on Mount Sinai . Moses was asked n|) into the Mount, and he was 
there tort}" days and tort>' nights: Exod. 24:18. {(.'/. n.lll2). But the jieople got 
impatient of the delay, made a calf of melted gold, and offered worship and 
sacrifice to it: Exod. 32:1-8. 

52. Even then We did forgive you(67); there was a 
chance for you to be grateful. 

67 Moses prayed for his people, and Allah forgave them. This is the language of 
the Qur'an. I1ie Old IVstament version is Rjugher: 'The Lord repented of the 
e\"il which He lliouglil to do luito Ills people": Exod. 32:14. The Muslim position 
has always been that the Jewish (and Christian) scriptures as they stand cannot be 
traced direct to Moses or Jesus, hut are later com])ilatioiis. Modern scholarship 
and Higher Criticism has left no doubt on die subject. But the stories in these 
traditional books may be used in an appeal to those who use them: only they 
should be s[)iritualized, as tliey are here, and especially in 2:54 below. 

53. And remember We gave Moses the Scripture and the 
Criterion (68)(Between right and wrong): There was a 
chance for you to be guided aright. 

68 {Cf. 8:29) Allah's revelation, the expression of Allah's Will, is the true standard 
of right and wrong. It may be in a Book or in Allah's dealings in histtjry. All these 
maybe called His Signs or .\hraele^>. In this [jassagc some coinnientators take the 
Scripture and the Criterion (Fun/fin) to be identical. Others take them to he two 
distinct things: Scri])tiire being the written Book and the Criterion being other 
Signs. 1 agree with the latter \iew. The word Fimpiii also occurs in 21:18 in 
connection with .M()>ics and Aaron and in the first \'crse ol Sura '23, as \\cll as in its 
tide, in connecdon widi Muhammad. As Aaron received no Book, Eurqan must 
mean the other Signs. Al Mustafa had both the Book and the other Signs: perhaps 
here too we take the other Signs as supplementing the Book. Cf. Wordsworth's 
"Arbiter undisturbed of right and wrong." (Prelude. Book 4). 

54. And remember Moses said to his people: "O my 
people! Ye have indeed wronged yourselves by your 
worship of the calf: So turn (in repentance) to your 
Maker, and slay yourselves (the wrongdoers)(69); 
that will be better for you in the sight of your Maker." 
Then He turned towards you (in forgiveness): For He 
is Oft- Returning, Most Merciful. 

69 Moses's speech may be construed literally, as translated, in which case it 
reproduces Exod. 32:27-28 but in a much softened form, for the Old Testament 
says: "Go in and out from gate to gate throughout the camp, and slay every man 
his brother, and every man his com])anion, and every man his neighbour. . . and 
there fell of the people that day 3,000 men." (R). 

The word here translated Maker (B ari') has also in it a touch of the root-meaning 
of "liberator"- an apt word as referring to the Israelites, who had just been liberated 
from bondage in E^ypt 



11 



The Noble Qur'an 



55. And remember ye said(70): "O Moses! We shall never 
believe in thee until we see Allah manifestly," but ye 
were dazed with thunder and lighting even as ye 
looked on. 

70 W'c have hitlierto had instances from tlic Jewish traditional Tavvr^h (or 
Pentateuch) . Now we have some instances from Jewish tradition in the Talmud, or 
body of exposition in the Jewish theological schools. They are based on the Jewish 
scriptures, but add many marvellous details and homilies. As to seeing Allah, we 
have in Exod. 33:20: "And He said, Thou canst not see My face: for there shall no 
man see Me and live'." The punishment for insisting on seeing Allah was therefore 
death: hut those \\\\o rejected faith were forgiven, and yet they were ungrateful. ( 
Cf.nn. 1121-1122. II. H()78). 

56. Then We raised you up after your death: Ye had the 
chance to be grateful. 

57. And We gave you the shade of clouds and sent down 
to you Manna(71) and quails, saying: "Eat of the good 
things We have provided for you:" (But they rebelled); 
to us they did no harm, but they harmed their own 
souls. 

71 A/>/n/7/i= Hebrew, Man hu: Arabic Mahuwa? = What is it? In Exod. 16:14 it is 
described as "a small roiiiid (hins^, as small as the hoar frost on the gioinid". (Ci. 
7:Hi()). It usiialh' rotted il Icll owv till next day; it melted in the hot sun; the 
amount necessary for each man was about an Omer, a Hebrew measure of 
capacity equal to about 2 1/2 quarts. This is the Hebrew account, probably 
distorted by traditional exaggeration. The actual Manna found to this day in the 
Sinai region is a gummy saccharine secretion found on a species of Tamarisk. It is 
produced by the puncture of a species of insect like the cochineal, just as lac is 
produced by the puncture of the lac insect on certain trees in India . As to {[uails, 
large flights of them are driven by winds in the Eastern Mediterranean in certain 
seasons of the year, as was witnessed during die Great War of 1914-1918. (Cf. n. 
2602). (R). 

58. And remember We said: "Enter this town(72), and 
eat of the plenty therein as ye wish; but enter the gate 
with humility, in posture and in words, and We shall 
forgive you your faults and increase (the portion of) 
those who do good." 

72 This prohal)ly relers to Shittim. It was the "town ol acacias," just east ol the 
Jordan , where the Israelites were guilty of debauchery and the worship ot and 
sacrifices to false gods (Num. 25:1-2, also 8-9): a terrible punishment ensued, 
including the plague, of which 24,000 died. The word which the transgressors 
changed may have been a password. In the Arabic text it is Hittatun which implies 
humility and a prayer of forgiveness, a fitting emblem to distinguish diem from 
their enemies. From lliis particular incident a more ,!;"cneral lesson maybe drawn: 
in the hour of triunii)li \\c arc In hchaw hunihl\- ;is m Allah's sight, and our 
condiu't should i>e e\eni])iary according; to Allah's word: otherwise our arrogance 
will draw its own piuiishment. These verses .iS-.)!), may he compared with 7:lf)l- 
162. riiere are two verbal differences. Here ( 2:5H ) we have "enter the town" and 
in 7:161 we have "dwell in this town." Again in 2:59 here we have "infringed (Our 
command)." and in 7:162, we have "transgressed." The verbal differences make no 
difference to the sense. 

59. But the transgressors changed the word from that 
which had been given them; so We sent on the 
transgressors a plague from heaven, for that they 
infringed (Our command) repeatedly. 

60. And remember Moses prayed for water for his 
people; We said: "Strike the rock with thy staff." Then 
gushed forth therefrom twelve springs. Each 
group(73) knew its own place for water. So eat and 
drink of the sustenance provided by Allah, and do no 
evil nor mischief on the (face of the) earth. 

73 Here we have a reference to the lrii)al or^ani/alion ol llie Jews, which played a 
great part in dieir forty-years* march through die iVrai)ian deserts (Num. 1 and 2) 
and their subsequent settlement in the land of Canaan Josh. 13 and 14). The 
twelve tribes were derived from the sons of Jacob, whose name was changed to 
Israel (soldier of Allah) after he had wrestled, says Jewish tradifion, with Allah 
(Genesis 82:28). Israel had Iwehe sons ((ien. 35:22-26), including Le\i and 
Joseph. The descendants o! these twelve sons were the "Children ot Israel." Ixvi's 
himih' got the priesthood and the care ot the Tabernacle; they were exemjited 
from miUtary duties, for which the census was taken (Num. 1:47-53), and 
therefore from the distribution of Land in Canaan Josh. 14:3); they were 



distributed among all the Tribes, and were really a privileged caste and not 
numbered among the Tribes; Moses and Aaron belonged to the house of Levi. 
On the other hand Joseph, on accoimt of the high [josition to which he rose in 
Egy|)t as the Pharaoh's minister, was the progenitor ot two tribes, one in die name 
of each of his tivo sons Epiiraim and Manasseh. Thus there were tweh e Tribes in 
all, as Le\i was cut out and Josejih represented two tribes. Their lia\ing fixed 
Stations and watering places in camp and fixed territorial areas later in the 
Promised Land prevented confusion and mutual jealousies and is pointed to as an 
evidence of the Providence of Allah acting through His Prophet Moses. Cf. also 
7:160. The gushing of twelve springs from a rock evidentiy refers to a local 
tradition well known to Jews and Arabs in Al Mustafa's time. Near Horeb close to 
Mount Sinai, where the Law \vas given to Moses, is a huge mass of red granite, 
hvehe leet high and al)out lill>' leet in circunilerence, where European travellers 
(e.g., Breydeiibaeh in the l.'itli Century after Christ saw al>uiidant springs of water 
hvehe in iiunil)er (see Sale's notes on this jiassage). It existed in Al Mustafa's time 
and may still exist to the present day, for anything we know to the contraiy. The 
Jevrish tradition would be based on Exod. 17:f): " Thou shalt smite the rock, and 
there shall come water out of it that the people may drink." The story is used as a 
parable, as is clear from the latter part of the verse. In the desolation and amor^ 
the rocks of this life people grumble. But they will not be left starving or thirsty of 
spiritual life. Allah's Messenger can provide abundant spiritual sustenance even 
from such unpromising tilings as the hard rocks of life. And all the nations can be 
groujjcd round it, each different, yet each in perfect order and discifjline. We are 
to use with gratitude all s])iritual food and drink pro\ided h\' Allah, and He 
stmietimes provides from unexpected places. We must restrain ourselves from 
mischief, pride, and every kind of evil, for our higher life is based on our 
probation on this very earth. 

61. And remember ye said: "O Moses! we cannot endure 
one kind of food (always); so beseech thy Lord for us 
to produce for us of what the earth groweth, -its pot- 
herbs, and cucumbers. Its garlic, lentils, and onions." 
He said: "Will ye exchange the better for the worse? 
Go ye down to any town(74), and ye shall find what ye 
want!" They were covered with humiliation(75) and 
misery; they drew on themselves the wrath of Allah. 
This because they went on rejecting the Signs of Allah 
and slaying His Messengers without just cause. This 
because they rebelled and went on transgressing. 

74 The declension of the word Misr\w die Arabic text here shows that it is treated 
as a common noun nieaning any town, but diis is not eoiiclusi\"e, and the 
reference may be to the Eg>'j)t of Pharaoh. The Taiiwin expressing indefmiteness 
may mean "any Egypt ", i.e., any country as fertile as Egypt . There is here a subtie 
reminiscence as well as a severe reproach. The rebellious children of Israel 
murmured at the sameness of the food they got in the desert They were evidentiy 
hankering after the delicacies of the Egypt which they had left, although they 
should have known that the only thing certain for them in Egypt was their bondage 
and harsh treatment. Moses's reproach to them was twofold: (1) Such variety of 
foods you can get in any town: would you, for their sake, sell your freedom!' Is not 
freedom better than delicate food? (2) In front of the rich Promised Land, which 
you are reluctant to march to; behind is Egyjjt , the land of bondage. Which is 
better? Would you exchange the better for the worse? 

75 From here the argument becomes more general. 'Hiey got tiie Promised Land. 
But they continued to rebel against Allah. And their liiiniiliaiioii and misery 
became a natitmal disaster. They were earned in i:"a]iti\ily to Assyria . 'They were 
restored under the Persians, bus still remained under tiie Persian yoke, and they 
were under the yoke of the Greeks, tiie Romans, and Arabs. They were scattered 
all over the earth, and have been a wandering people ever since, because they 
rejected faith, slew Allah's messengers, and went on transgressing. The slaving of 
the Prophets begins with the murder of Abel, who was in the ancestry of Israel . 
The elder sons of Jacob attempted the murder of Jtjseph when they dropped him 
into the \vell, and il he was altemards rescued b\' strangers, llieir blood-guilt was 
none the less. In later liislor\" llic\" atlcni])tc(l to sla\ Jcsiis, in as much as tlie\" got 
the Roman (Jo\ernor lo erucily one in his likeness, and llie\' atleni])te(l lo lake the 
lite ol Musiaia. But the moral goes wider than die Children ol Israel. It a])plics lo 
all natifms and all individuals. It tiiey are stitf-necked, it tiiey set a greater value on 
perishable goods than on freedom and eternal salvation, if they break the law of 
Allah and resist His grace, their portion must be humiliation and misery in the 
spiritual world and probably even on this earth if a long view is taken. 

62. Those who believe (in the Qur'an), and those who 
follow the Jewish (scriptures), and the Christians and 
the Sabians(76),- any who believe in Allah and the 
Last Day, and work righteousness, shall have their 
reward with their Lord; on them shall be no fear, nor 
shall they grieve(77). 

76 Latest researches have revealed a small remnant of a religious community 
numbering about 2,000 souls in Lower Iraq, near Basra . In Arabic they are called 
Subbi (plural Subba). They are also called Sabians and Nasoraeans, or 



12 



The Noble Qur'an 



Mandaeans, or Christians of St John. They claim to be Gnostics, or Knowers of 
the Great Life. They dress in white, and believe in frequent immersions in water. 
Their Book Ginza is in a dialect of Aramaic. They h;i\ c theories of Darkness and 
Light as in Zoroastrianism, They use the name Ynnhiii (Jordan) for any river. 
They live in jjeaee and hannony among their Muslim nciglibonrs. I'liey resemble 
ihe Sal)i'un mentioned in the Qnr'an, but are not prohal>ly identical with thcni. 
The pseudo-Sabians of Harran , who attracted the attention ot Kiialitah Ma'munal 
Rashid in 830 A.C. by their long hair and peculiar dress probably adopted the 
name as it was mentioned in the Qur'an, in order to claim the privileges of the 
People of the Book. They were Syrian Star-worshippers with Hellenistic 
tendencies, like the Jews contemporary with Jesus. There was another people 
called the Sabaens, who played an imyjortantjjartin the histon' of early early 
Arabia , and are known through their inscri]>tions m an al])lial>et allied lo the 
Phoenician and Babylonian. They had a nourishing kingdom in the Yemen Iraet 
in Sonth Aral>ia ahonl 8()()-7{)() B.C., though their origin may lia\e [>een in Norlh 
Arabia . They worshipped the planets and stars (Moon, Sun, Venus). Probably the 
Queen of Sheba is connected with them. They succumbed to Abyssinia about 350 
AC. and to Persia about 579 A.C. Their capital was near San'a . They had 
beautiful stone buildings, in which the pointed arch is noticeable. Cf. 5:69 and n. 
779. (See E.B. on Sabaeans.) (R). 

77 CI. 2:H8, \vliere the same phrase occurs. And it recurs again and again 
afteivvards. The point of the verse is that Islam does not teach an exclusive 
doctrine, and is not meant exclusively for one people. The Jews claimed this for 
themselves, and the Christians in their origin were a sect of the Jews. Even the 
modem organized Christian churches, though they have been, consciously or 
unconsciously, influenced by the Time Spirit, including the historical fact of Islam, 
yet cling to the idea of Vicarious Atonement, which means that all who do not 
believe in it or who lied previously to the death ot Christ are at a disadvantage 
spiritually before the Throne of Allah. The attitude ol Islam is entirely ditterent. 
Islam existed beiore the preaching ot Muhammad on this earth: the Qur'an 
expressly calls Abraham a Muslim (3:67). Its teaching (submission to Allah's will) 
has been and will be the teachir^ of Religion for all time and for all peoples. 

63. And remember We took your covenant and We raised 
above you (The towering heiglit) of Mount (Sinai)(78) 
: (Saying): "Hold firmly to what We have given you 
and bring (ever) to remembrance what is therein: 
Perchance ye may fear Allah." 

78 The Mountain of Sinai (T iral 5mm), a prominent mountain in the Arabian 
desert, in the peninsula between the two arms of the Red Sea . Here the Ten 
Commandments and the Law were given to Moses. Hence it is now called the 
Mountain of Moses (Jnlml Musr). The Israelites eneamfjed at the foot of it for 
nearh' a year. The (.'o\enant was taken from them under many portents (Exods. 
19:.'>, 8, If), 18), which are described in Jewish tradition m great detail. Under 
thunder and iighlning the mountain musi indeed ha\"e a])peared an awe-ins])iring 
sighl al)o\"e to the Camp al ils loot. And the ])eo])le solemnh' entered into the 
Covenant: all the people answered togetlier and said, 'Ail that the Lord hath 
Spoken we will do:" (Cf. 7:171, n. 705, and n. 97). 

64. But ye turned back thereafter: Had it not been for the 
Grace and Mercy of Allah to you, ye had surely been 
among the lost. 

65. And well ye knew those amongst you who 
transgressed in the matter of the Sabbath: We said to 
them: "Be ye apes, despised and rejected(79)." 

79 The punishment for breach of the Sabbatli under the Mosaic law was death. 
"Every one that defileth it (the Sabbath) shall surcK l)c put to death: for whosoever 
doeth any work therein, that soul shall be cut off from among his people": (Exod, 
31:14). There must have been a Jewish tradition about a whole fishing community 
in a seaside town, which persisted in breaking the Sabbath and were turned into 
apes: (0:7:163-166). 

66. So We made it an example to their own time and to 
their posterity, and a lesson to those who fear Allah. 

67. And remember Moses said to his people: "(Allah) 
commands that ye sacrifice a heifer(80)." They said: 
"Makest thou a laughing-stock of us?" He said: 
"(Allah) save me from being an ignorant (fool)!" 

80 U'his stor\' or parable of the heifer in 2:67-71 should be read with the ])aral>le 
of the dead man brought to lite in 2:72-78. The stories were acce])ted in Jewish 
traditions, which are themselves based on certain sacrificial directions in the Old 
Testament. The heifer story of Jewish tradition is based on Num. 19:1-10, in 
which Moses and Aaron ordered the Israelites to sacrifice a red heifer without 
spot or blemish; her body was to be burnt and the ashes were to be kept for the 
purification of the congregation from sin. The parable of the dead man we shall 
refer to later. 



The lesson of the heifer parable is plain, Moses announced the sacrifice to the 
Israelites, and they treated it as a jest When Moses continued solemnly to ask for 
the sacrifice, they put him off on one pretext and another, asking a number of 
(Questions which they could have answered themselves if they had listened to 
Moses's directions. Their tiuestions were carjiing criticisms rather than the result 
ot a desire tor intorination. It was a mere thin ])retcnce that they were genuinely 
seeking for guidance. When at last tliey were driven into a corner, they made the 
sacrifice, but the will was wanting, which would have made the sacrifice efficacious 
for purification from sin. The real reason for their prevarications was their guilty 
conscience, as we see in the parable of the dead man (2:72-73). 

68. They said: "Beseech on our behalf Thy Lord to make 
plain to us what (heifer) it is!" He said; "He says: The 
heifer should be neither too old nor too young, but of 
middling age. Now do what ye are commanded!" 

69. They said: "Beseech on our behalf Thy Lord to make 
plain to us Her colour." He said: "He says: A fawn- 
coloured heifer, pure and rich in tone, the admiration 
of beholders!" 

70. They said: "Beseech on our behalf Thy Lord to make 
plain to us what she is: To us are all heifers alike: We 
wish indeed for guidance, if Allah wills." 

71. He said: "He says: A heifer not trained to till the soil 
or water the fields; sound and without blemish." They 
said: "Now hast thou brought the truth." Then they 
offered her in sacrifice, but not with good-will. 

72. Remember ye slew a man(81) and fell into a dispute 
among yourselves as to the crime: But Allah was to 
bring forth what ye did hide. 

81 In Deut 21:1-9 it is ordained that if the body of a slain man be foimd in a field 
and the slayer is not known, a heifer shall he beheaded, and the elders of the city 
next to the slain man's domicile shall wash their hands over the heifer and say that 
they neither did the deed nor saw it done, thus clearing themselves from the 
blood-guilt. 

The Jewish story based on this was that in a certain case of this kind, every one 
tried to clear himself of guilt and lay the blame at the door of others. In the first 
place they tried to prevaricate and prevent a heifer beir^ slain as in the last 
parable. When she was slain, Allah by a miracle disposed the real person. A 
portion of the sacrificed heifer was ordered to be placed on the corpse, which 
came to life and disclosed the whole story of the crime. 

The lesson of this parable is that men may try to hide their crime individually or 
collectively, but Allah will bring them to light in unexpected ways. Applyir^ this 
further to Jewish national history, the argument is developed in the following 
verses that the Children of Israel played fast and loose with their own rites and 
traditions, but they could not thus evade the consequences of their own sin. 

73. So We said: "Strike the (body) with a piece of the 
(heifer)." Thus Allah bringeth the dead to life and 
showeth you His Signs: Perchance ye may understand. 

74. Thenceforth were your hearts hardened: They 
became like a rock and even worse in hardness. For 
among rocks there are some from which rivers gush 
forth; others there are which when split asunder send 
forth water; and others which sink for fear of Allah. 
And Allah is not unmindful of what ye do(82). 

82 The siimer's heart gets harder and harder. It is even harder dian rocks, of 
which a beautiful poetical allegory is placed before us. In nature we think there is 
nothing harder than rocks. But there are rocks that weep voluntarily, like 
repentant hearts that come to Allah of their own accord. Such are the rocks from 
which rivers and springs flow spontaneously, sometimes in small trickles, 
sonietinies in big \"oliuues. Then there are rocks which lia\ e to he s])lit or dug into 
or blown up with dynamite, and underneath we find abundant waters, as in wells 
beneath rocky soil. Such are the hearts of a less degree of fineness, which yet melt 
into tears when some great blow or calamity calls the mind so higher tilings. (R). 

75. Can ye (o ye men of Faith) entertain the hope that 
they will believe in you?- Seeing that a party of them 
heard the Word of Allah, and perverted it knowingly 
after they understood it. 



13 



The Noble Qur'an 



76. Behold! when they meet(83) the men of Faith, they 
say: "We believe": But when they meet each other in 
private, they say: "Shall you tell them what Allah hath 
revealed to you, that they may engage you in 
argument about it before your Lord?"- Do ye not 
understand (their aim)? 

83 The iniincciiatc arguinciu a])plics hO llic ,Ic\\>> ol Mad i iiah, l>ut llic more 
general argunieiit applies to the jieoplc ol Failli aiici the ])eo])le wirhoiit Faith, as 
we shall see below. 11 the Muslims ol Madiiiali ever entertaiired the hope that tlie 
Jews in their city would, as a body, welcome Muhammad Mustafa as the Prophet 
prophesied in their own books, they were mistaken. In Deut. 18:18, they read: "I 
will raise them up a Prophet fi om among their brethren, like ont<) thee," {i.e., like 
unto Moses); whieh was interjjreted by some of their doctors as referring to 
Muhammad, and llic\' came into Islam. The Arabs are a kindred branch ol die 
Semitic lamilw and arc ('orrcrtK" dcsmbed m relation >,o the ]c\\'>, a>,, "iheir 
bretliren"; and there no ([ue^lion that there was nol another l'ro])liet "like unto 
Moses" iinhl Muhammad came; in laci the postscri])! ol Deiileronomy, which was 
written many centuries alter Moses, says; "There arose not a prophet since in 
Israel like unto Moses, whom the Lord Knew face to face." But the Jews as a body 
were jealous of Muhammad, and played a double part When the Muslim 
community began to grow stronger they pretended to be of them, but really tried 
to keep back any knowledge of their own Scriptures from them, lest they should 
be beaten by their own arguments. 

The more general interpretation holds good in all ages, Faitli and Unfaith are 
pitted against each other. Faith has to stru^le against power, position, 
organization, and privilege. When it gains ground, Unfaith comes forward 
insincerely and claims fellowship. But in its own. mind it is jealous of the armoury 
of science and knowledge which Faith brings into the semce of Allah. But Allah 
knows all, and il ihe ])eople ol Faith will only seek knowledge sincereK" \\ liere\er 
they can lind it-e\"en as lar afield as (.'hina , as Muhammad said. the\' can deleat 
Untailh on its own ground. [E\"en though the direclne that Muslims should derive 
knowledge regardless ot its location is so acceptable proposition Irom the Islamic 
vicw])oinl, the Iradition to which the author relers here is not aullientic. (Eds.) | 

77. Know they not that Allah knoweth what they conceal 
and what they reveal? 

78. And there are among them(84) illiterates, who know 
not the Book, but (see therein their own) desires, and 
they do nothing but conjecture. 

84 The argument of 2:76 is continued. The Jews wanted to keep back knowledge, 
but what knowledge had they? Many of them, even if they could read, were no 
better than illiterates, for they knew not their own true Scriptures, but read into 
them what they wanted, or at best their own conjectures. They palmed off their 
own writings for the Message of Allah. Perhaps it brought them profit for the time 
being: but it was a miserable ])rofit it they "gained tiie whole world and lost their 
own souls" (Matt. 16:26 ). "Writing with their own hands" means inventing books 
themselves, which had no divine authority. 

The general argument is similar. Unfaith erects its own false gods. It attributes 
things to causes which only exist in its own imagination. Sometimes it even 
indulges in actual dishonest traffic in the ignorance of the multitude. It may pay 
for a time, but the bubble always bursts. 

79. Then woe to those who write the Book with their own 
hands, and then say:"This is from Allah," to traffic 
with it for miserable price!- Woe to them for what 
their hands do write, and for the gain they make 
thereby. 

80. And they say: "The Fire(85) shall not touch us but for 
a few numbered days:" Say: "Have ye taken a promise 
from Allah, for He never breaks His promise? or is it 
that ye say of Allah what ye do not know?" 

85 The Jews, in their arrogance might sa\': Whatever the terror of Hell may be for 
other people, our sins will be forgiven, because we are the children of Abraham; at 
worst, we shall suffer a short definite punishment and then be restored to the 
"bosom of Abraham." This bubble is pricked here. Read this verse with 2:81-82. 



The general application is also clear. It IJnlaitii claims some special prerogative, 
such as race, "civilization," political power, historical experience, and so on, these 
will not avail in Allah's sight His promise is sure, but His promise is for those who 
seek Allah in Faith, and show it in their conduct. (Cf. 3:24 and n. 1 142). 



81. Nay, those who seek gain(86) in evil, and are girt 
round by their sins,- they are companions of the Fire: 
Therein shall they abide (For ever). 

86 This is many degrees worse than merely ialling into evil; it is goii^ out to "earn 
evil," as the Arabic text has it, j.c, to seek gain in evil. Such a perverse attitude 
means that the moral and spiritual fortress erected around us by the Grace of 
Allah is voluntarily surrendered by us and demolished by Evil, which erects its 
own fortress, so that access to Good may be more and more difficult. 

82. But those who have faith and work righteousness, 
they are companions of the Garden: Therein shall they 
abide (For ever). 

83. And remember We took(87) a covenant from the 
Children of Israel (to this effect): Worship none but 
Allah, treat with kindness your parents and kindred, 
and orphans and those In need; speak fair to the 
people; be steadfast in prayer; and practise regular 
charity. Then did ye turn back, except a few among 
you, and ye backslide (even now). 

87 So far from the Covenant being of the kind suggested in 2:80, the real 
Covenant is about the moral law, which is set out in 2:83. This moral law is 
universal, and if you break it, no privileges will lighten your punishment or help 
you in any way (2:86). "Speak fair to the people" not only means outward courtesy 
from the leaders to the meanest amor^ the people, but the protection of the 
people from l>eing exploited, deceived, defrauded, or doped with things to lull 
their intelligence. 

84. And remember We took(88) your covenant (to this 
effect): Shed no blood amongst you, nor turn out your 
own people from your homes: and this ye solemnly 
ratified, and to this ye can bear witness. 

88 Verse 88 relerred to die uni\"ersal moral law. This \ erse 8 1- relers to its 
application under a special Covenant entered into witli die Jews ol Mad i nah by 
the newborn Muslim Commonwealth under its Guide and teacher Muhammad. 
This Covenant is given in Ibn Hisham's Sirat al Rasul, and comments on it will be 
found in Ameer 'Ali 's Spirit of Islam ( London , 1922), pp. 57-61. It was entered 
into in the second \'ear of the Hijrah, and was treacherously broken by the Jews 
almost immediately attenvards. 

85. After this it is ye, the same people, who slay among 
yourselves, and banish a party of you from their 
homes; assist (Their enemies) against them, in guilt 
and rancour; and if they come to you as captives, ye 
ransom(89) them, though it was not lawful for you to 
banish them. Then is it only a part of the Book that ye 
believe in, and do ye reject the rest? but what is the 
reward for those among you who behave like this but 
disgrace in this life?- and on the Day of Judgment they 
shall be consigned to the most grievous penalty. For 
Allah is not unmindful of what ye do. 

89 1 understand "ransom them" here to mean "take ransom for them," though most 
of the Commentators take it to mean "give ransom for them," Al Mustafa had 
made a Pact which, if it had been faithfully observed by all parties, would have 
brought a reign of law and order for Mad in ah. But s<)me of the treacherous Jews 
never intended to obsen'c its terms. They fought and sle\i" each other and nor 
only banished those who were obnoxious to dieni i)ul lulngued with their 
enemies. If b\' an\' chance they came back into their hands as ca])ti\"es, they 
demanded ransom tor (hem to relurn to their homes although they had no right to 
banish diem at all. If we untlerstand by "ransom diem" pay "ransom for tiiem to 
release them from the hands of their enemies," it would mean that they did this 
pious act for show, although they were themselves the authors of their unlawful 
banishment I think the former makes better sense. 

86. These are the people who buy the life of this world at 
the price of the Hereafter: their penalty shall not be 
lightened nor shall they be helped. 

87. We gave Moses the Book and followed him up with a 
succession of messengers; We gave Jesus the son of 
Mary(90) Clear (Signs) and strengthened him with the 
holy spirit. Is it that whenever there comes to you a 
messenger with what ye yourselves desire not, ye are 



14 



The Noble Qur'an 



puffed up with pride?- Some ye called impostorS/ and 
others ye slay(91)! 

90 As to the birth of Jesus, Cf. 19:16-34. Why is he caUed the "Son of Mary"? 
Wh;it Mrc his clear signs"? Wluit is the "holy spirit" by which he was strengthened? 
W'c rcscr\c U) a lalcr stage a diseussion of the Qur'anic teachii^ on these 
questions. See 3:62 n. 401. ftX2:2,*)3). 

91 Notice the sudden transition from the past tense in "some ye ca/fec^imposters" 
to the present tense in "others ye slay." There is a double significance. First, 
re\iewing the long course of Jewish history, we have come to the time of Jesus: 
they ha\'c often gi\"en the lie to Allah's Prophets, and even now they are tr\ing to 
slay Jesus. Secondh', extending the rc\"icw oi that history to the lime ot 
Muhammad, they are c\ en now lr> ing to take the lite of that Profihel. This would 
he literally true at the time the words were ])romulgated to the peo])le. And this 
transition leads on naturally to die next verse, wliich refer to the actual conditions 
before Muhammad in Mad i nah in the second war of the Hijrah. (Cf. 5:70). 

Sections 11-13 (2:87-121) refer to the Peo[)le of the Book generally, Jews and 
Christians, lu eu \vheu Moses and the \^\\\ ol Sinai are relcrred to, those traditions 
are common to l)othJc\\\s and Christians, d'he argument is al>oul the pe()])!c who 
ought to have learnt from previous Revelations and welcomed Muhammad's 
teaching, and yet they both took up an attitude of arrogant rejection. 

88. They say, "Our hearts are the wrappings(92) (which 
preserve Allah. s Word: we need no more)." Nay, 
Allah. s curse is on them for their blasphemy(93): 
Little is it they believe. 

92 I he Jews in tiieir arrogance claimed that all wisdom and all knowledge of Allah 
were enclosed in their hearts. But there were more things in heaven and earth 
dian were dreamt of in their philosophy. Their claim was not only arrogance but 
blasphem\'. In reality they were men without Faith. (I take Ghulfun here to be the 
plural of Ghihit'un die wrapping or cover of a book, in which the book is 
preserved.) (CT. n.W Vl) . 

As usual, there is a much wider meaning. How many people at all times and 
among all nations close their hearts to any extension of knowledge or spiritual 
influence because of some little fragment which they have got and which they 
think is the whole of Allah's Truth? Such an attitude shows realh' want of faith and 
is a l)las])hemous limitation of Allah's unlimited syjiritual gifts to His creatures. 
[According to another \ie\v, the \erse reters to the Jewish claim that a c<n"ering 
had i)ceii ]>laced o\"er their hearts which ])re\"enled them Irom grasping the 
message ot tlie Prophet (peace be on him). See Ibn Kadiir's commentar>' on the 
verse. See also verse 4:155, [Eds.]. 

93 The root ka£ira has many shades of meaning: (1) to deny Allah's goodness, to 
be ungrateful, (2) to reject Faith, deny His revelation, (3) to blaspheme, to ascribe 
some limitation or attribute to Allah which is derogatory to His nature. In a 
translation, one shade or another must be put forward according to the context, 
but all are imyjiied. (Cf.uM)). 

89. And when there comes to them a Book(94) from 
Allah, confirming what is with them,- although from of 
old they had prayed for victory against those without 
Faith,- when there comes to them that which they 
(should) have recognised, they refuse to believe in it 
but the curse of Allah is on those without Faith. 

94 The Jews, who ])retended to he so sujierior lo the people without Faith— the 
Gentiles— should have been the first to recognize die new Truth— or the Truth 
renewed— which it was Muh ammad's mission to bring because it was so similar in 
form and language to what they had already received. But they had more 
arrogance than faith. It is this want of faith that brings on the curse, i.e., deprives 
us (if we adopt such an attitude) of the blessings of Allah. 

Again the lesson ap])lies lo a much wider circle than the Jews. We are all a])t, in 
our perverseness, to reject an appeal from our brother even more summarily than 
one from an outsider. If we have a glimmerir^ of the tenth, we are apt to make 
ourselves impervious to llirther truth, and thus lose the benefit of Allah's Grace. 

90. Miserable is the price for which they have sold their 
souls, in that they deny (the revelation) which Allah 
has sent down, in insolent envy that Allah of His Grace 
should send it to any of His servants He pleases(95): 
Thus have they drawn on themselves Wrath upon 
Wrath. And humiliating is the punishment of those 
who reject Faith. 

95 Racial arrogance matlc the Jews adverse to tiie reception ot Truth when it came 
through a servant of Allah, not of their own race. Again the lesson is wider. Is that 



adverseness unknown in our own times, and among other races? Yet how can a 
race or a people set bounds to Allah's choice? Allah is the Creator and Cherisher 
of all races and all worids. (Cf.n259) 

91. When it is said to them, "Believe in what Allah Hath 
sent down, "they say, "We believe in what was sent 
down to us:" yet they reject all besides, even if it be 
Truth confirming what is with them. Say: "Why then 
have ye slain the prophets of Allah in times gone by, if 
ye did indeed believe(96)?" 

96 Even the race argument is often a flimsy and hollow pretext Did not the Jews 
reject Prophets ol llicir own race who told them unpleasant truths!' And do not 
oilier nations do likewise:' The real Iroiihle is selfishness, narrowness, a mean 
dislike ol ain thmg which runs counter to hahits, customs or inclinations. 

92. There came to you Moses with clear (Signs); yet ye 
worshipped the calf (Even) after that, and ye did 
behave wrongfully. 

93. And remember We took your covenant and We raised 
above you (the towering height) of Mount (Sinai): 
(Saying): "Hold firmly to what We have given you, and 
hearken (to the Law)(97)": They said:" We hear, and 
we disobey(98):" And they had to drink(99) into their 
hearts (of the taint) of the calf because of their 
Faithlessness. Say: "Vile indeed are the behests of 
your Faith if ye have any faith!" 

97 CX die introductory words of 2:63, which are the same as the introductory 
words here, but the argument is developed in a dilferent direction in the two 
places. In ^ifiH, alter they are reminded of the solemn Covenant under the 
towering height of Mount Sinai they are told how they broke the C<n'enant in after 
ages Here, alter lhe\' are reminded oi the same soleniii (.'o\enani, tiie\' are told 
that even then diey never meant to observe it. Their tiiought is expressed in biting 
words of sarcasm. They said in words: "All that the Lord hath spoken, we will do* 
But they said in their hearts: "We shall disobey." 

98 What they should ha\'e said was: "We hear and we obey": this is the attitude of 
die tioie men of Faith (2:285). (Cf. 2:285, 8:21 , and 24:51). 

99 After the Commandments and the Law had been given at Mount Sinai, and the 
people had solemnly given their Covenant,. Moses went up to the Mount, and in 
his absence, the people made the golden calf. [The word ushribuvMcYi occurs in 
the verse seems to suggest, as die noted Tabi'i Qatadah is reported to have said, 
tiiat their hearts were saturated with the love for the calf See Ibn Kathir, 
Commentan' on the \erse 2:!)H, (Lds.)| 

94. Say: "If the last Home, with Allah, be for you 
specially, and not for anyone else, then seek ye for 
death, if ye are sincere." 

95. But they will never seek for death, on account of the 
(sins) which their hands have sent on before 
them(lOO). and Allah is well-acquainted with the 
wrong-doers. 

100 I'he phrase "What their hands have sent on before them" frequentiy occurs in 
die Qur'an. Here and in main' places, it refers to sins. In such passages as 78:40 or 
81:14, it is im])lied that l)olli good and l>ad deeds go belorc us to the Judgement 
Seat of Allah before we do ourselves. In 2:1 10, it is the good that goes before us. 
Our deeds are personified. They are witnesses for or against us, and they always 
go before us. Their good or bad influence begins to operate before we even know 
it. This is more general than the New Testament idea in the First Episde of St. 
Paul to Timothy, 5:24 : "Some men's sins are open beforehand, going before to 
judgement; and some men they follow after." {Cf. 3:182 and n. 22,*)) 

96. Thou wilt indeed find them, of all people, most 
greedy of life,-even more than the idolaters: Each one 
of them wishes He could be given a life of a thousand 
years: But the grant of such life will not save him from 
(due) punishment. For Allah sees well all that they do. 

97. Say: Whoever is an enemy(lOl) to Gabriel-for he 
brings down the (revelation) to thy heart by Allah. s 
will, a confirmation of what went before, and guidance 
and glad tidings for those who believe,- 



15 



The Noble Qur'an 



101 A party of the Jews in the time of Muhammad ridiculed the Muslim belief 
that Gabriel brought down revelations to Muhammad Al Mustafa. Michael was 
called in their hooks "the great prince which standetli for the children of thy 
people": (DMiiiel, 12:1). The vision of Giibriel inspired fciir (Daniel, 13:16 -17). 
But this preteiice-that Michael was their friend and Gabriel their enemy-was 
mereh' a nianifestalion ol llieir unbelie! in angels, Pro])hets and Allah Ilinisell; 
and such unbelief could not win the love of Allali. In any ease it was disingenuous 
to say that they believed in one angel and not in another. Muhammad's inspiration 
was through visions of Gabriel. Muhammad had been helped to the highest 
spiritual light, and the message which he delivered and his spodess integrity and 
exemplary life were manifest Signs which every one could understand except 
those who were obstinate and perverse. Besides, the verses of the Qur'an were in 
themselves reasonable and clear. 

98. Whoever is an enemy to Allah and His angels and 
messengers, to Gabriel and Michael,- Lo! Allah is an 
enemy to those who reject Faith. 

99. We have sent down to thee Manifest Signs (ayat); 
and none reject them but those who are perverse. 

100. Is it not (the case) that every time they make a 
covenant, some party among them throw it aside?- 
Nay, Most of them are faithless. 

101. And when there came to them a messenger from 
Allah, confirming what was with them, a party of the 
people of the Book threw away the Book of Allah(102) 
behind their backs, as if (it had been something) they 
did not know! 

102 I think that by "the Book of Allah" here is meant, not the Qur'an, but the 
Book which the People of the Book had been given, viz., the previous 
Revelations. The argument is that Muhammad's Message was similar to 
Revelations which they had already received, and if they had looked into their own 
Books honestiy and sincerely, they would have found proofs in them to sh<)w that 
the new Message was true and from Allah. But they ignored their own Books or 
t^visted or distorted them according to their own fancies. Worse, they followed 
sonielhmg which was actualh' false and niischie\x>us and inspired In' the e\il one. 
Such was tlie belief in magic and sorcer>'. These are described in the next verse in 
terms referring to the beliefs and practices of the "People of the Book." {Cf. 
3:187). 

102. They followed what the evil ones(103) gave out 
(falsely) against the power of Solomon: the 
blasphemers Were, not Solomon, but the evil ones, 
teaching men Magic, and such things as came down at 
babylon to the angels Harut and Marut(104). But 
neither of these taught anyone (Such things) without 
saying: "We are only for trial; so do not blaspheme." 
They learned from them(105) the means to sow 
discord between man and wife. But they could not 
thus harm anyone except by Allah. s permission. And 
they learned what harmed them, not what profited 
them. And they knew that the buyers of (magic) 
would have no share in the happiness of the 
Hereafter. And vile was the price for which they did 
sell their souls, if they but knew! 

103 . This is a continuation of the argument in 2:101. The People of the Book, 
instead of sticking to the plain Books of Revelatitms, and seeking to do the will of 
Allah, ran after all sorts of occult knowledge, most ol \vliich \vas talse and e\ il. 
Man\' wonderlul tales of occult power attributed the power ol Solomon to magic. 
But Solomon dealt in no arts of evil. It was tiie powers ot evil tliat pretended to 
force the laws of nature and the will of Allah; such a pretence is plainly 
blasiihemy. 

104 Ilarut and Marut lived in Babylon , a veiy ancient seat of science, es[)ecially 
tlie science ot astrononu'. The period nia\' l)e su]>posed to be an\'where about the 
time when the ancient Eastern Monarchies were strong and enlightened: ])robably 
even earlier, as Mariitu or Mardiik \\"as a deiiied hero allen\"ar(l^ w()rslii])])e(l as a 
god oi magic in Bal)ylon . Being good men. Ilarut and Marul ol course dabbled 
in nothing evil, and their hands were certainly clean ot fraud. But knowledge and 
the arts, if learned by evil men, can be applied to evil uses . The evil ones, besides 
their fraudulent magic, also learnt a little of this true science and applied it to evil 
uses. Ilarut and Manit did not withhold knowledge, yet never biught anyone 
witliout plainly \\'arning them of tlie Uial and temptation of knowledge in the 
hands of evil men. Being men of insight, they also saw the blasphemy that might 
rise to the lips of the evil ones puffed up with science and warned them against it. 



Knowledge is indeed a trial or temptation: if we are warned, we know its dangers: 
if Allah has endowed us with free will, we must be free to choose between the 
benefit and the danger. 

Among the Jevnsli Uaditions in the Midrasli (Jewish Tidsirs) was a stoiy ot two 
angels w ho asked Allah's permission to come down to earth but succumbed to 
temptation, and were hung up by their feet at Babylon for punishment Such 
stories about sinning angels who were cast down to punishment were believed in 
by the early Christians also. (See the Second Episde of Peter 2:4, and the Episde 
of Jude, verse 6). (R). 

105 What the evil ones learnt from Harut and Marut (see last note) they turned to 
evil. When mixed with fraud and deception, it appeared as charms and spells and 
love potions. They did nothing but cause discord between the sexes. But of course 
their power was limited to the extent to which Allah permitted the evil to work, for 
His grace protected all who sought His guidance and repented and returned to 
Him. But apart from the hann that these false pretenders might do to others, the 
chief harm which the\' did was to their own souls. 'I'hey sold iheinsehes into 
slaveiy to the E\il (^ne, as is shown in the allegon' ot (Joethe's Ffiiist. That allegoiy 
dealt \vilh the individual soul. Here ihe traged\' is shown to occur not onh' to 
individuals but to whole groups ot people, for example, tiie People ot the Book. 
Indeed the story might be extended indefinitely. 

103. If they had kept their Faith and guarded themselves 
from evil, far better had been the reward from their 
Lord, if they but knew! 

104. O ye of Faith! Say not (to the Messenger, words of 
ambiguous import(106), but words of respect; and 
hearken (to him): To those without Faith is a grievous 
punishment. 

106 1 he word disapprox ed is Ra'ina , which as used by tlie Muslims meant "Please 
look at us, attend to us." but it was ridiculed by enemies by a Httie twist to surest 
some insulting meaning. So an unambiguous word "Unzuma ," with the same 
meaning is suggested. The general lesson is that we must guard ourselves against 
the cynical trick of usir^ words which sound complimentary to the ear but have a 
hidden barb in them. Not only must we be jjlain and honest in our words. We 
must respectfully hearken to the words ol a Teacher w hom we have addressed. 
Thoughdess people use vain words or put foolish questions, and straightaway turn 
their minds to something else. (Cf. n.566 and n. 5343) 

105. It is never the wish of those without Faith among 
the People of the Book, nor of the Pagans, that 
anything good should come down to you from your 
Lord. But Allah will choose for His special Mercy whom 
He will - for Allah is Lord of grace abounding. 

106. None of Our revelations(107) do We abrogate or 
cause to be forgotten, but We substitute something 
better or similar: Knowest thou not that Allah Hath 
power over all things? 

107 The \vord which I have translated !)\ the \iord "revelations" is Ayat. See C. 42 
and n. l.>. It is not only used lor \crsc> ol the Qur'an, but in a general sense lor 
Allah's re\"elations, as in and lor other Signs ol Allah in hist<)r\' or nature, or 
miracles, as in 2:61. It has e\en been used lor human signs and tokens ot wonder, 
as, for example, monuments or landmarks built by die ancient people of Ad 
(26:128). What is the meaning here? If we take it in a general sense, it means that 
Allah's Message from age to age is always the same, but that its form may differ 
according to the needs and exigencies of the time. That form was different as 
given t<) Moses and then to Jesus and then to Muhammad. Some commentators 
apph' it also to the A\' al ot the Qur'an. There is nothing derogator\" in this il we 
l)clic\e 111 ])rogressi\e re\clatioii. In 3:7 we arc told disliiu th' about die Qur'an, 
that some ol its \erses are clear (and ol estal>Iislied meaning), and others are not 
entirely clear, and it is inischie\<;>iis lo treat the \'erses that are not enlireh' clear 
and to follow them (literally). On the other hand, it is absurd to treat such a \erse 
as 2:115 as if it were abrogated by 2:144 about Qiblah. 

There may be express abrogation, or there ina\' be "causing or perniittiiig to 
forget." How man\' good and wise insiiliitions gradualh' hecoinc obsolete l>y alllux 
of time:* Then tiiere is the gradual process ol disuse or lorgetliiig in e\"oiutioii. 
This does not mean lhal eternal ])rinci])les change. Il is oni\' a sign ot Allah's 
infinite power that His creation should take so many forms and shapes not only in 
the material world but in the world of man's thought and expression. 

107. Knowest thou not that to Allah belongeth the 
dominion of the heavens and the earth? And besides 
Him ye have neither patron nor helper. 



16 



The Noble Qur'an 



108. Would ye question your Messenger as Moses(108) 
was questioned of old? but whoever changeth from 
Faith to Unbelief, Hath strayed without doubt from the 
even way(109). 

108 Moses was coiistaiith harassed with foolish, impertinent, or disingenuous 
questions by his own people. We must not follow that bad example. In spiritual 
matters, posers do no good: questions should be asked only for real instruction. 

109 "Even way': the Arabic word s^w r 'a signifies smootimess as opposed to 
roughness; STOimetr}' as opposed to want of plan; e<|ualit>' or proyjortion as 
o])])osed to want ot design; rectitude as o])])osed to crookedness; a mean as 
opposed to extremes; and fitness for tlie object held in view as opposed to 
faultiness. ^i!Xn .711). 

109. Quite a number of the People of the Book wish they 
could Turn you (people) back to infidelity after ye 
have believed, from selfish envy, after the Truth hath 
become Manifest unto them: But forgive and 
overlook(llO), Till Allah accomplish His purpose; for 
Allah Hath power over all things(112). 

110 Three words are used in tlie Qur'an, with a meaning akin to "toigive", but each 
with a different shade of meanir^. 'AA (here translated "forgive") means to forget, 
to obliterate from one's mind. Safaha (here translated "overlook") means to turn 
away from, to ignore, to freat a matter as if it did not affect one. Ghafani (which 
does not occur in this verse) means to cover up something as Allah does to our 
sins with His grace: this word is particularly appropriate in Allah's attiibute to 
Ghalfar. the One who forgives again and again. 

112 Note how this phrase, seemingly repeated from 2:106 and occurring in many 
other places, has an appropriate signification in each place. In 2:106 we were told 
about progressive revelation, how the same lliiiii; may take different forms, and 
seeming human infirmity contribute to llie iullillmeut ol Allah's design, for Allah's 
power is unlimited. Here we are told to be patient and forgiving gainst envy and 
injustice: this too may be fulfilling Allah's purpose, for His power is infirdte. 

110. And be steadfast in prayer and regular in charity: 
And whatever good ye send forth for your souls(113} 
before you, ye shall find it with Allah, for Allah sees 
Well all that ye do. 

113 f 7." 2:9.311. 100. 

111. And they say: "None shall enter Paradise unless he 
be a Jew or a Christian." Those are their (vain) 
desires. Say: "Produce your proof if ye are truthful." 

112. Nay,-whoever submits His whole self(114) to Allah 
and is a doer of good,- He will get his reward with his 
Lord; on such shall be no fear, nor shall they 
grieve(115). 

1 14 The word Iraiislated "sell is WrjIi, a e()mprelieiisi\"e Arabic word. If means (1) 
literally lace, hut it may im]>ly (2) eouiueiiaiiee or lavour, as in !)2:2(); (8) honour, 
glory. Presence as a])])lied lo Allah, as in 1:72; (1) cause, sake ("lor the sake oi) as 
in 76:H; (5) tiie first part, tiie beginning, as in 8:71; (()) nature, inner being, essence, 
self, as in 5 :111, 27:88, and perhaps also 55:27. Here I understand meaning 6; 
the face expresses the personality or the whole inner self of man. (Cf. 7:29 and n. 
1010) (R). 

115 This phrase comes in aptiy in its own context many times. In tills Surah it 
occurs in 2:38 , 62, 112, 262,274. and 277. (R). 

113. The Jews say: "The Christians have naught (to 
stand) upon; and the Christians say: "The Jews have 
naught (To stand) upon." Yet they (Profess to) study 
the (same) Book. Like unto their word is what those 
say who know not(116); but Allah will judge between 
them in their quarrel on the Day of Judgment. 

116 It is a sure sign of ignorance and pi ejutliee when you study the same book as 
another or a similar one and yet are absolutely intolerant of the meaning which the 
other draws from it You should know better, but you speak like the ignorant. In 
this case the primary reference in the word "ignorant" may be to the Pagan Arabs. 

114. And who is more unjust than he who forbids(117) 
that in places for the worship of Allah, Allah. s name 
should be celebrated?-whose zeal is (in fact) to ruin 



them? It was not fitting that such should themselves 
enter them except in fear. For them there is nothing 
but disgrace in this world, and in the world to come, 
an exceeding torment. 

117 There were actually Pagans in Makkah who tried to shut out Muslim Arabs 
from the Ka'bali, the universal [ilaee <)f Arab worship. The Pagans themselves 
called it the House ot Allah. With what face could they exclude tiie Muslims, who 
wanted to worship llie Irue .Vllali instead of worshipping idols:* It these Pagans had 
succeeded, tlie\" would only lia\e caused violent divisions among die Arabs and 
desfroyed the saiielil\ and llie \eiy existence of the K;ibali. This \ erse, taken in a 
general sense, establishes llie principle ol Ireedom of worship in a jnihlic iiios<lue 
or place dedicated to llie worslii]! ol .\llali. This is recognised in Muslim law. (R). 

115. To Allah belong the east and the West: 
Whithersoever ye turn, there is Allah's 
countenance(118). For Allah is ail-Embracing, all- 
Knowing. 

118 That is, you will face Allah whichsoever direction you turn your face. See note 
2:112 above. (R). 

116. They say: "(Allah) hath begotten a son" :Glory be to 
Him. -Nay, to Him belongs all that is in the heavens 
and on earth: everything renders worship to 
Him(119). 

1 19 It is M (iciog;ition from the glory of Allah-in fact it is blasphemy — to say that 
Allah hcgcls sons, like a man or an animal. The Christian doctrine is here 
emphatically repudiated. If words have any meaning, it would mean an attribution 
to Allah of a material nature, and of the lower animal functions of sex. (R). (Cf 
.39:4). 

117. To Him is due the primal origin of the heavens and 
the earth(120): When He decreeth a matter. He saith 
to it: "Be/' and it is. 

120 rhe previous verse told us that everytliing in heaven and eartli celebrates the 
glory of Allah. Lest anyone should think that the heavens and the earth were 
themselves primeval and eternal, we are now told that they themselves are 
creatures of Allah's will and design. Cf. 6:102, where the word bnda'^ is used as 
here for the creation ol the liea\"ens and the earth, and kJ] nhiqn is used for the 
creation of all things. Bndn'n goes hack to the primal beginning, as far as we 
can concei\"e it. The nialerialisls might say that primeval nialter was eternal: other 
things, i.e., ihc lonns and shapes as we see them now, were called into being at 
some time or other, iiiul will pcnsh. When they perish, they dissolve into jirimeval 
matter again, which stands at the base of all existence. We go further back. We say 
that if we postulate such primeval matter, it owes its origin itself to Allah, Who is 
the final basis of existence, the Cause of all Causes. If this is conceded, we 
proceed to argue that the process of Creation is not then completed. "All things in 
the heavens and on the earth" are created by gradual pr<)cesses. In "things" we 
include abstract as well as material things. We see the abstract things and ideas 
actually growing betore us. But that also is Allah's creation, to which we can a])])ly 
die word khal^q^, for in it is involved the idea ot measuring, fitting it into a 
scheme of other things. Cf .54:49; also 2,5:59. Here comes in what we know as the 
process of evolution. On the other hand, the "anir" (=Command, Direction, 
Design) is a single thing, unrelated to Time, "like the twinkling of an eye" (54:50). 
Another word to note in this connection is ja'ala "making" which seems to imply 
new shapes and forms, new dispositions, as the making <)f the Signs of the Zodiac 
in the heavens, or the setting out of the sun and moon for light, or the 
establishment of the succession ot da\' and night (2,5:f)l-62). A Further process 
with regard to die soul is described in ihc word s;miv ;i , bringing il to pcrlection 
(91:7) but this we shall discuss in its place. F;it;ini (42:11) implies, like Imdiia, * ' 
the creating of a thing out of nothing and after no pre-existing similitude, but 
perhaps /atara impKes the creation of primeval matter to which further processes 
have to be applied later, as when one prepares dough but leaves the leavening to 
be done after. Badaa , 30:27, implies beginning the process of creation: this is 
made further clear in 32:7 where the beginning of the creation of pristine man 
from clay refers to his physical body, leaving the hirtlier ])rocesses of reproduction 
and die breathing in of the soul to be described in sul>se<iuent \'erses. l_;istly, 
bara'a is creation implying liberation iroiii pre-exisliiig matter or circunistaiice, 
e.g., man's body from clay (59:24) or a calamity from previously existing 
circumstances (57:22). See also 6:94 n. 916; 6:98 n. 923; 59:24 nn. 5405-6. (Ed.) 

118. Say those without knowledge: "Why speaketh not 
Allah unto us? or why cometh not unto us a Sign?" So 
said the people before them words of similar import. 
Their hearts are alike. We have indeed made clear the 
Signs unto any people who hold firmly to Faith (in 
their hearts). 



17 



The Noble 



Q u r ' a n 



119. Verily We have sent thee in truth as a bearer of glad 
tidings and a warner: But of thee no question shall be 
asked of the Companions of the Blazing Fire. 

120. Never will the Jews or the Christians be satisfied 
with thee unless thou follow their form of religion. 
Say: "The Guidance of Allah,-that is the (only) 
Guidance." Wert thou to follow their desires after the 
knowledge whicli hatli reached thee, then wouldst 
thou find neither Protector nor helper against Allah. 

121. Those to whom We have sent the Book study it as it 
should be studied: They are the ones that believe 
therein: Those who reject faith therein,- the loss is 
their own. 

122. O Children of Israel! call to mind the special favour 
which I bestowed upon you, and that I preferred you 
to all others (for My Message). 

123. Then guard yourselves against a-Day when one soul 
shall not avail another, nor shall compensation be 
accepted from her nor shall intercession profit her nor 
shall anyone be helped (from outside)(122). 

122 Verses 122-1 28 re])eat \'ei\ses 17-18 (except for a slight verbal variation in 
2:128, whieh does not allecl the sense). The argument about the favours to Israel 
is thus beautihiih' rounded oil, and we now ])roceed to ihc argument in la\"our of 
the Aralis as sueeeeding to the s])intual inheritance ol Abraham. (Ct. 2:2,') 1). 

124. And remember that Abraham was tried by his Lord 
with certain commands(123), which he fulfilled: He 
said: "I will make thee an Imam(124) to the Nations." 
He pleaded: "And also (Imams) from my offspring!" 
He answered: "But My Promise is not within the reach 
of evil-doers." 

123 Kiiliuuit literally "words": here used in the sense ol Allah's Will or Decree or 
Purpose. This verse may be taken to be tlie sum of tlie verses following. In 
everything Abraham fulfilled Allah's wish: he purified Allah's house; he built the 
sacred refbge of the Ka'bah; he submitted his will to Allah's, and thus became the 
t>'pe of Islam. He was promised the leadership of the world; he pleaded for his 
[irogeiu', and his prayer was granted, with tlie limibitiou diat if his progeny was 
false to Allah, Allah's promise did not reach the people who proved themselves 
false. 

124 Imam: the primary sense is that of beir^ foremost: hence it may mean: (1) 
leader in religion; (2) leader in congregational prayer; (3) model, pattern, example; 
(4) a book of guidance and instruction ( 11:17 ); (5) a book of evidence or record 
G-if):12). Here, meanings 1 and 3 are implied. In 9:12 the word is applied to 

leaders ol I nbcliel or Blasphemy. 

125. Remember We made the House(125) a place of 
assembly for men and a place of safety; and take ye 
the station of Abraham as a place of prayer; and We 
covenanted with Abraham and Isma ' il, that they 
should sanctify My House for those who compass it 
round, or use it as a retreat, or bow, or prostrate 
themselves (therein(126) in prayer). 

125 The Ka'bah, the House of Allah. Its foundation goes hack by Arab tradition 
to Abraham. Its fourfold character is here referred to (1) It was the centre to 
which all the Arab tribes resorted tor trade, tor poetic contests, and for worshi[). 
(2) It was sacred territor\', and was respected b\' Iriend and loe alike. Al certain 
seasons, all fighting was and is forbidden widiin its limits, and even arms are not 
allowed to be carried, and no game or other diiiig is allowed to be killed. Like the 
Cities of Reluge under the Mosaic Dispensation, to which manslayers could flee 
(Num. 35:6), or the Sanctuaries in Mediaeval Europe, to which criminals could 
not be pursued. Makkah was recognised by Arab custom as inviolable for the 
pursuit of revenge or violence. (3) It was a place of prayer: even to-day there is a 
Station of Abraham. (4) It must be held pure and sacred for all purposes. 

Though the \erse as a whole is e\])ressed in the First Person Plural, the House is 
called "My House," to emphasise the personal relation of Allah, the One True 
God, to it, and repudiate the Polytheism which defiled it before it was purified 
again by Muhammad. (R). ^a'nn.2797-2798). 



126 Four rites are here enumerated, which have now acquired a technical 
meaning. (1) Compassing the sacred territory, or going round the Ka'bah: Taw a f. 

(2) Retiring to the place as a spiritual retreat, for contemplation and prayer: I'tikaf. 

(3) The posture of bending the back in prayer: Ruku' (4) The posture of 
prostrating oneself on the ground in prayer: Sujud. The protection of the holy 
terrilor\ is for all, hut special cleanliness and purity is required for the sake of the 
dc\'otees who undertake these rites. (R). 

126. And remember Abraham said: "My Lord, make this a 
City of Peace(127), and feed its people with 
fruits(128),-such of them as believe in Allah and the 
Last Day." He said: "(Yea), and such as reject Faith,- 
for a while will I grant them their pleasure, but will 
soon drive them to the torment of Fire,- an evil 
destination (indeed)!" 

127 The root snhunn in the word Islam implies (among oilier ideas) llie idea of 
Peace and dieretore when Makkah is ihe cit\' ol Islam . it is also llie (.'ity ol Peace 
. The same root occurs in die latter part ot the n;mie Jerusalem , the Jewish City of 
Peace. When the day of Jerusalem passed (see verse 134 or 141 below). Makkah 
became the "New Jerusalem" — or rather the old and original "City of Peace * 
restored and made nni\ersal. 

128 The territor\' ol Makkah is barren and rocky, compared with, say, Ta'if, a city 
to riic east of Makkah. A ]>i a\ er for die prosperity of Makkah therefore includes a 
])ra\er lor the good things ol inalerial lile. (R). 

127. And remember Abraham and Isma'il raised the 
foundations of the House (With this prayer): "Our 
Lord! Accept (this service) from us: For Thou art the 
All-Hearing, the All-knowing. 

128. "Our Lord! make of us Muslims, bowing to Thy 
(Will), and of our progeny a people Muslim, bowing to 
Thy (will); and show us our place for the celebration 
of (due) rites; and turn unto us (in Mercy); for Thou 
art the Oft-Returning, Most Merciful. 

129. "Our Lord! send amongst them a Messenger of their 
own, who shall rehearse Thy Signs to them and 
instruct them in scripture and wisdom, and sanctify 
them: For Thou art the Exalted in Might, the 
Wise(129)." 

129 How beautiful this prayer is, and how apdy it conies in here in the argument! 
Such Paganism or star-worshij) or planet-worship as there was in Abraham's time 
was first cleared out of Makkah by Abraham, This is the chief meaning of 
"saiictification" or "purification" in 2:12.), akhougli of course [ihysical cleanliness is 
(in [jhysical conditions) a necessar\' eleinenl ol ])urilieatioii in the higher sense. 
Abraham and his elder son Isma'il then built tlie Ka'bali and established the rites 
and usages of the sacred city. He was thus the founder of the ordinal Islam (which 
is as old as mankind) in Arabia . As becomes a devout man, he offers and 
dedicates the work to Allah in htunble supplication, addressing Him as the All- 
Hearing and the All-Knowing. He then asks for a blessing on himself and progeny 
generally, both the children of his eldest-born Ism a' il and his younger son Isaac. 
With prophetic vision he foresees that tliere will be corruption and backsliding in 
both branches of his family: Makkah will house 860 idols, Jerusalem will become 
a harlot city (Lzckiel lb:l.'> ), a cily ol ahoiiiiiiation. But the lighl ot Islam will 
shine, and reclaim die lost people in botii branches and indeed in all die world. 
So he prays for Allah's mercy, addressing Him as the Oft-Returning, Most 
Merciful. And finally he foresees in Makkah a Prophet teaching the people as one 
"of their own." and in their own beautiful Arabic language: he asks for a blessing on 
Muhammad's ministry, appealing to the Power and Wisdom of Allah. 

130. And who turns away from the religion of Abraham 
but such as debase their souls with folly? Him We 
chose(130) and rendered pure in this world: And he 
will be in the Hereafter in the ranks of the Righteous. 

130 Istafa chose: chose because of purity; chose and purified. It is the same root 
from which Mustafa is derived, one of the tides of Muhammad. 

131. Behold! his Lord said to him: "Bow (thy will to Me):" 
He said: "I bow (my will) to the Lord and Cherisher of 
the Universe." 

132. And this was the legacy that Abraham left to his 
sons, and so did Jacob; "Oh my sons! Allah hath 



18 



The Noble Qur'an 



chosen the Faith for you; then die not except in the 
Faith of Islam." 

133. Were ye witnesses(131) when death appeared 
before Jacob? Behold, he said to his sons: "What will 
ye worship after me?" They said: "We shall worship 
Thy Allah and the Allah of thy fathers(132), of 
Abraham, Isma'il and Isaac,- the one (True) Allah. To 
Him we bow (in Islam)." 

131 The whole of the Chikh'eii ot Israel are called to \\itiies.s one ol ilieir slogans, 
tliat tliey worshipped "tlie God ot their tatliers." The idea in their minds got 
narrowed down to that of a tribal God. But they are reminded that their ancestors 
had the prinriple of Islam in them — the worship of Allah, the One True and 
Universal God. I hc death-hed scene is deserihed in Jewish tradition, 

132 "Fathers" means ancestors, and includes uncles, grand-uncles, as well as direct 
ascendants. 

134. That was a people that hath passed away. They shall 
reap the fruit of what they did, and ye of what ye do! 
Of their merits there is no question in your case(133)! 

133 I have made a free paraphrase of what would read literally: Te shall not be 
asked about what they used to do." On the Day of Judgement each soul would 
have to ans^ver for its own deeds: it cannot claim merit from others, nor be 
answerable lor ihe crimes or sins ot others- Here the argument is: it the Jews or 
(.'hrislians claim the merits ol Father Abraham and the Patriarchs or of Jesiis, we 
cannot iollow them. Because there were righteous men in the ])ast, it cannot help 
us unless we are ourselves righteous. The doctrine of personal responsibility is a 
cardinal feature of Islam. (Cf.n.lS95). 

135. They say: "Become Jews or Christians if ye would be 
guided (To salvation)." Say thou: "Nay! (I would 
rather) the Religion of Abraham the True(134), and he 
joined not gods with Allah." 

134 /^yj/y.' inclined to right opinion, ortliodox (in the literal meaning ot the Greek 
words.), firm in faith, sound and well-balanced, true. Perhaps the last word, True, 
sums up most of the other shades. 

The Jews, though taught llnit\', wcnl alter lalsc gods, and the Christians in\"ented 
the Trinity or borrowed it from Paganism. We go hack to pure, han il doctrine of 
Abraham, to live and die in faith in the One True God. 

136. Say ye: "We believe in Allah, and the revelation 
given to us, and to Abraham, Isma'il, Isaac, Jacob, 
and the Tribes, and that given to Moses and Jesus, and 
that given to (all) prophets from their Lord: We make 
no difference between one and another of them: And 
we bow to Allah (in Islam)(135)." 

135 Here we ha\ e ihe Creed of Islam: to believe in (1) the One Universal God, 
(2) the Message to us through Muhammad and the Signs {^iyatj as interpreted on 
the basis of personal responsibility, (3) the Message delivered by other Teachers 
in the past These are mentioned in three groups: (1) Abraham, Isma'il, Isaac, 
Jacob and the Tribes: of these Abraham had apparently a Book (87:19) and the 
others followed his tradition: (2) Moses and Jesus, who each left a scripture; these 
scriptures are still extant though not in their pristine form; and (3) other scriptures, 
Projjhets, or Messengers of Allah, not specifically mentioned in the Qur'an 
(11:78). We make no difference between au\ of these. Their Message (in 
essentials) was one, and diat is the basis of Islam. {C/. 3:84 and 4:lf)3). 

137. So if they believe as ye believe, they are indeed on 
the right path; but if they turn back, it is they who are 
in schism; but Allah will suffice thee as against 
them(136), and He is the All-Hearing, the All- 
Knowing. 

136 We are tlius in die true line of those who follow the one and indivisible 
Message of the One Allah, wherever delivered. If others narrow it or corrupt it, it 
is they who have left the faith and created a division or schism. But Allah sees and 
knows all. And He will protect His own, and His support will be infinitely more 
precious than the support which men can give. 

138. (Our religion is) the Colour of Allah(137): And who 
can baptize better than Allah. And it is He Whom we 
worship. 



137 Sibghab: the root-meaning implies a dye or colour; apparendy the Arab 
Christians mixed a dye or colour in the baptismal water, signifyir^ that the 
baptized person got a new colour in life. [We do not believe that it is necessary to 
be baptized to be saved. Eds.]. 

139. Say: Will ye dispute with us about Allah, seeing that 
He is our Lord and your Lord; that we are responsible 
for our doings and ye for yours; and that We are 
sincere (in our faith) in Him? 

140. Or(138) do ye say that Abraham, Isma'il Isaac, 
Jacob and the Tribes were Jews or Christians? Say: Do 
ye know better than Allah. Ah! who is more unjust 
than those who conceal the testimony they have from 
Allah, but Allah is not unmindful of what ye do! 

138 The alternative is with the question in the last verse. Do you dispute with us 
although we worship the same God as you and claim that ours is the same religion 
as that of your ancestors? Or do you really assert that Abraham and his son and 
his sons' sons, who founded the Tribes long before Mtjses, followed your Jewish 
religion as you know it? Histoiy of course proves that claim absurd. If the 
Christians claim that these Patiiarchs knew ot and followed the teaching oi Jesus, 
tlie claim is still more absurd — except in tlie sense of Islam that Allali's teacliing is 
one in all ages. 

141. That was a people that hath passed away. They shall 
reap the fruit of what they did, and ye of what ye do! 
Of their merits there is no question in your case(139): 

139 Verse 134 began a certain argument, which is now rounded off in the same 
words in this verse. To use a musical term, the motif is now completed. The 
argument is that it is wrong to claim a monopoly for Allah's Message: it is tlie same 
peoples and in all ages: if it undergoes local variations or variations according to 
times and seasons those variations [jass away. This leads to the argument in the 
remainder ol the Surah llial wilh the renewal of the Message and the birlli ol a 
new people, a new symbolism and new ortlinances become appropriate, and diey 
are now expounded. 

142. The fools among the people(140) will say: "What 
hath turned them from the Qiblah(141) to which they 
were used?" Say: To Allah belong both east and West: 
He guideth whom He will to a Way that is straight. 

140 = People, the unthinking multitude tiiat sway to and fro, instead of being 
firm in Allah's Way. The reference here is to the idolaters, the Hypocrites, and 
the party of Jews who were constandy seeking to "entangle in their talk." Al 
Mustafa and his disciples in Madinah even as the Pharisees and the Sadducees of 
Jesus's day tried to entangle Jesus (Matt 22:15 , 23). 

141 Qihliiii = the direction to which Muslims turn in prayer. Islam lays great stress 
on social prayer in order to emphasise our universal Brotherhood and mutual 
cooperation. For such prayer, order, punctuality, precision, symbolical postures, 
and a common direction are essential, so that the Imam (leader) and all his 
congregation nvAy face one wa\" and offer dieir supjilications to Allah. In the early 
days, lielore llie\" were organised a>, a people, the\" lollowed as a sMubol [or their 
Qjlilab die sacred cil\' ol Jerusalem , sacred l>olh to the Jew s and the (.'hrislians, 
the people of the Book. This s\inbolised their allegiance io ihe continuit\' of 
Allah's revelation. When, despised and persecuted, they were turned out of 
Makkah and arrived in Mad i nah. Al Mustafa under divine direction began to 
organise its people as an Unmiah, an independent people, with laws and rituals of 
their own. At that stage the Ka'bah was established as Qiblah, thus going back to 
the earliest centre, with which the name of Abraham was connected, and 
traditionalh' also the name of Adam. Jerusalem still remained (and remains) 
sacred in the e\'es ol Islam on arrount ol its ])asl. but Islam is a progiessi\'e 
religion, and its new synil>oIisni enabled il Io shake otf die tradition of a dead past 
and usher in the era of iintraninieled freedom dear to the Spirit of Arabia . The 
change look ])lace about 16 l/2i months alter Ilijrali. 

143. Thus(142), have We made of you an Ummat justly 
balanced(143), that ye might be witnesses(144) over 
the nations, and the Messenger a witness over 
yourselves; and We appointed the Qibia to which thou 
wast used, only to test those who followed the 
Messenger from those who would turn on their 
heels(145) (From the Faith). Indeed it was (A change) 
momentous, except to those guided by Allah. And 
never would Allah Make your faith of no effect(146). 
For Allah is to all people Most surely full of kindness. 
Most Merciful. 



19 



The Noble Qur'an 



142 Thus : By giving you a Qiblah of your own, most znaent in history, and most 
modem as a symbol of your organisation as a new nation {Ummah) . 

XAS Justly hfihiiiccd : The essence oi Islam is lo a\<>i(l all exlra\agaiiccs on either 
side. It is a sober, practical religion. But ihc Arahic word (wusat) also implies a 
touch of the literal meaning of Intermediacy. Cleographically, Arabia is in an 
intermediate position in the Old World , as was proved in histon' b\' the rapid 
exfjansion of Islam, north, south, west and east. 

144 Witnesses. When two [jcrsons disyjute, they advance extra\"agant claims. A 
just witness comes l)etween them, and l)rings the light ot reason to bear on them, 
pruning all their selfish extiavagances. So the mission of Islam is to curb, for 
instance, the extreme formalism of the Mosaic law and the extreme "other- 
worldhness" professed by Christianity. The witness must be unselfish, equipped 
with first-hand knowledge, and ready to intervene in the cause of justice. Such is 
the position claimed by Islam among rival systems. Similarly, within Islam itself, 
the position of witness to whom disputants can appeal is held by Muhammad Al 
Mustafa. /-O" 4:135, 5:44 , and 5:8). 

145 The Qiblah of Jerusalem might itself have seemed strange to the Arabs, and 
the change from it to the Ka'bah might have seemed strange after they had 
become used to the other. In reality one direction or another, or east or west, in 
itself did not matter. What mattered was the sense of discipline, on which Islam 
lays so much stress: which of us is vdlling to follow the directions of the chosen 
Prophet of Allah? Mere quibblers about non-essential matters are tested by this. 
(R). 

146 What became of prayer with the Jerusalem Qiblah? It was etiually efficacious 
before the new Qiblah was ordained. Allah regards our faith: every act of true and 
genuine faith is efficacious with Him, even if formalists pick holes in such acts. 

144. We see the turning of thy face (for guidance) To the 
heavens(147): now Shall We turn thee to a Qiblah that 
shall please thee. Turn then Thy face in the direction 
of the sacred Mosque(148): Wherever ye are, turn 
your faces in that direction. The people of the 
Book(149) know well that that is the truth from their 
Lord. Nor is Allah unmindful of what they do. 

147 This shows the sincere desire of Al Mustafa to seek light from above in the 
matter of the Qiblah. ITntil the organisation of his own People into a well - knit 
community, with its distinctive laws and ordinances, he followed a practice based 
on the fact that the Jews and Christians looked upon Jerusalem as a sacred cit>'. 
lint there was no uni\"ersal Qil)lah among tiiem. Some Jc\\\s turned towards 
Jerusalem , es])eci;ilh' during the (';ipli\il\", as we shall see later. At the time ol our 
rr()])hel, Jerusiilcin \\as iii llic liaiuK ol the li\'zanliuc Kmpire , which was 
Clirisdan. But die Clirislians oriented their churches to the East (hence the word 
"orientation"), which is a point of the compass, and not the direction of any sacred 
place. The fact of the altar being in the East does not mean that every worshipper 
has his face to the east: for, according at least to modern practice, the seats in a 
church are so placed that different worshippers ma\' lace in different directions. 
The Preacher ot l'nit\' naturally wanted, in this as in other matters, a syml)ol of 
complete unit\', and his heart was iialuralh' delighted when the Qiblah towards the 
Ka'bah was settied. Its connection with Abraham gave it great antifjuity: its 
character of being an Arab centre made it appropriate when the Message came in 
Arabic, and was preached through the union of the Arabs; at the time it was 
adopted, the littie Muslim community was shut out of it, being exiles in Mad i nah, 
but it became a symbol of hope and eventual triumph, of which Muhammad lived 
to see the firlfillmenf, and it also became the centre and gathering ground of all 
peoples in the universal pilgrimage, which was instituted with it. 

148 The Sacred Mosque: i.e. the mostjue wherein die Ka'bah is located, in the 
sacred city of Makkah . It is not correct to suggest that the command making the 
Ka'bah the Qiblah abrogates 2:115, where it is stated that East and West belong to 
Allah. This is perfectiy true at all times, before and after the institution of the 
Qiblah. As if to emphasise this, the same words about East and West are repeated 
in this ver>' passage, see 2:142 above. Where the Itqan mentions mansukh in this 
connection, 1 am sorry I cannot follow that opinion, unless mansukh is defined in 
a special way, as some of the commentators do. (R). 

149 Glimmerings of such a Qiblah were already foreshadowed in Jewish and 
Christian practice but its universality was only perfected in Islam. 

145. Even if thou wert to bring to the people of the Book 
all the Signs (together), they would not follow Thy 
Qiblah; nor art thou going to follow their Qiblah; nor 
indeed will they follow(150) each other's Qiblah. If 
thou after the knowledge hath reached thee, Wert to 
follow their (vain) desires,-then wert thou Indeed 
(clearly) in the wrong. 

150 See n. 147 to 2:144 above. 



The Jews and Christians had a glimmering of the Qiblah idea, but in their attitude 
of self-sufficiency they were not likely to welcome the Qiblah idea as perfected in 
Islam. Nor is Islam, after the liiller knowledge which it has received, likely to 
revert to the uncertain, imperfect, and varying ideas of orientation held previously. 



A vciy clear glimpse ot the old Jewish practice in die matter of the Qiblali and the 
importance attached to it is found in the book of Daniel. 6:10. Daniel was a 
righteous man of princely lineage and lived about 506-538 B.C. He was carried off 
to Babylon by Nebuchadnezzar, the Assyrian, but was still living when Assyria was 
overthrown by the Medes and Persians. In spite of the "captivity" of the Jews, 
Daniel enjoyed the highest offices of state at Babylon , but he was ever true to 
Jerusalem . His enemies (under the Persian iiioiiaicli) got a penal law passed 
against any one who "asked a petition ot any god or man for 30 days" exceyjt the 
Persian King. But Daniel continued true to Jerusalem . "His \viiidows being o])en 
in his chamber to wards Jerusalem , he kneeled upon his knees three times a day, 
and prayed, and gave thanks before his God, as he did aforetime." 

146. The people of the Book know this as they know their 
own sons(151); but some of them conceal the truth 
which they themselves know. 

151 The People of the Book should have known all this as well as "they knew 
dieir own sons," as their past traditions and teaching should have made them 
receptive of die new Message. Some commentators construe the demonstrative 
[jroiiouii "tills" to refer to the Prophet. In llial case the liiter])retation would be: 
The People ot the Book know Muhammad as well as they know their own sons; 
tiiey know him lo he true and u])riglil, llie\' know him to he in the line of 
Abraham: they know him to correspond to the description ot die prophet foretold 
among themselves; but selfishness induces some of them to act against their ovm 
knowledge and conceal the truth. 

147. The Truth is from thy Lord(152); so be not at all in 
doubt. 

152 Truth only comes from Allah, and it remains truth, however men might try to 
conceal it or throw doubts on it 

148. To each is a goal to which Allah(153) turns him; 
then strive together (as in a race) Towards all that is 
good. Wheresoever ye are, Allah will bring you 
Together. For Allah Hath power over all things. 

153 The (luestion is how we are to constnie the yjronoim, Iniwn, in the original. 
The alternati\"e translation would he: "To each is a goal to which he turns." The 
simile of life being a race in which we all zealously run forward to the one goal, \iz 
., the goal of good, may be applied individually and nationally. This supplies 
another argument of the Ka'bah Qiblah, viz., the unity of goal, with diversity of 
races, traditions and temperaments. 

149. From whencesoever Thou startest forth(154), turn 
Thy face in the direction of the sacred Mosque; that is 
indeed the truth from the Lord. And Allah is not 
unmindful of what ye do. 

154 The simile of a race is continued, and so the Qiblah command is repeated 
from that p<)int of view In 2:144 it was mentioned as the new symbol of the new 
nation (Muslim); now it is shown as the symbol of Good, at which we should all 
aim, from whichever point we started, e.g. as Jews or Christians, or our indi\idual 
point of view; the Qiblah viall unite us as a symbol ot the CJoal ot the FiiUire. In 
2:150 below, it is repeated; first for the individual, on the ground ot uiiitoimity 
and the i emo\ al of all occasions of dispute and argument; and secondly for the 
Muslim people, on the same ground, as a matter of discipline. There is another 
littie harmony in the matter of the repetitions. Note tiiat the race and starting point 
argument begins at 2:149 and is rounded off in the first part of 2:150; while the 
national and general argument beginning at 2:144 is rounded otf in the latter part 
of 2:150. The latter argument includes the former, and is more w idely worded: 
"wheres<)ever ye are"; which in the Arabic expression would imply three things: in 
wliate\"er circumstances ye are, or at wliate\er time ye are, or in wliate\"er place ye 
are. 1 have spoken before of a sort of musical liaimony in verbal repetitions: here 
there is a sort of pictorial harmony, as of a larger circle symmetrically including a 
smaller concentric circle. 

150. So from whencesoever Thou startest forth, turn Thy 
face in the direction of the sacred Mosque; and 
wheresoever ye are. Turn your face thither: that there 
be no ground of dispute against you among the 
people, except those of them that are bent on 
wickedness; so fear them not, but fear Me; and that I 
may complete My favours on you, and ye May (consent 
to) be guided; 



20 



The Noble Qur'an 



151. A similar (favour have ye already received)(155) in 
that We have sent among you a Messenger of your 
own, rehearsing to you Our Signs, and sanctifying you, 
and instructing you in Scripture and Wisdom, and in 
new knowledge. 

155 U'his verse should he read with 2: !,')(), ot whieh the senteiiee is here 
completed. The argument is that in the grant of the Ka'bah Qiblah, Allah was 
perfecting religion and fulfilling the prayer for the future made by Abraham. That 
prayer was threefold: (1) That Makkah should be a sacred Sanctuary (2:126): (2) 
that a truly believing (Muslim) nation should be raised, with places of devotion 
there (2:128); and (3) that a Messenger should be sent among the Arabs with 
certain qualities (2:129), which are set out there and again repeated here to 
complete the argument 

152. Then do ye remember(156) Me; I will remember 
you. Be grateful to Me, and reject not Faith. 

156 The word "reineniher" is too [jale a word tor dh ikr, which has now acquired a 
large iiuniher ot associalioiis in our religious literature. In its verbal signification it 
implies; to remember; to praise by frequently mentioning; to rehearse; to celebrate 
or commemorate; to make much of; to cherish the memory of as a precious 
possession. (R). (Cf: 2:31 ). 

153. O ye who believe! seek help with patient 
perseverance(157) and prayer; for Allah is with those 
who patiently persevere. 

157 See 2:45 and n. 61. An additional nieaiiiiig ini])lie(l in .sv/Zw is self- restraint. 
Haqq a ni defmes it in his 7'ri/s7ras following Reason and restraining Fear, Anger, 
and Desire. What can be a higher reward lor ])atience, perse\"erance, selt-restraint 
and constancy than tliat Allah should be with usP For diis promise opens the door 
to every kind of spiritual well-being. (Cf.xv.\S% and n. 1877). 

154. And say not of those who are slain in the way(158) 
of Allah. "They are dead." Nay, they are living, though 
ye perceive (it) not. 

158 The "patient perseverance and prayer* mentioned in the last verse is not mere 
passivity. It is active striving in the way of Truth, which is the way of Allah. Such 
striving is the spending of one's self in Allah's way, either through our property or 
through our own lives, or the lives of those nearest and dearest to us, or it may be 
the loss of all the fniits of a lifetime's labour not only in nialenal goods but in 
some inlellectual or moral gain, some position \\hicli seemed iii our c\c>, lo be 
eminenUy desirable in itself, but which we must cheerfully sacrifice if neeessaiy for 
the Cause. With such sacrifice, our apparent loss may be our real gain; he that 
loses his life may really gain it; and the rewards or "fruits" that seem lost were mere 
impediments on our path to real inward progress. (R). (Cf. 3:169). 

155. Be sure we shall test you with something of fear and 
hunger, some loss in goods or lives or the fruits (of 
your toil), but give glad tidings(159) to those who 
patiently persevere, 

159 The glad tidings are the blessings of Allah in 2:157 or (which is the same 
thing) the promise in 2:1,>8 that Allah vyill be vydth dicm. 

156. Who say, when afflicted with calamity: "To Allah We 
belong, and to Him is our return":- 

157. They are those on whom (Descend) blessings from 
Allah, and Mercy, and they are the ones that receive 
guidance. 

158. Behold! Safa and Marwa are among the 
Symbols(160) of Allah. So if those who visit the 
House(161) in the Season or at other times, should 
compass them round, it is no sin in them. And if any 
one obeyeth his own impulse to good(162),- be sure 
that Allah is He Who recogniseth and knoweth. 

160 The virtue of patient perseverance in faith leads to the mention of two 
symbolic monuments of that virtue. These are the two litde hills of Safa and 
Marwah now absorbed in the city of Makkah , and close to the well of Zamzam. 
Here, according to tradition, the lady Hajar, mother of the infant Isma'il, prayed 
for water in the jjarched desert, and in her eager quest round these hills, she 
found her pra\er answered and saw the Zamzam spring. Unfortunately the Pagan 
Arabs had placed a male and a female idol here, and their gross and superstitious 
rites caused offense to the early Muslims. They felt some hesitation in goir^ round 



these places during the Pilgrimage. As a matter of fact they should have known 
that the Ka'bah (the House of Allah) had been itself defiled with idols, and was 
sanctified again by the purity of Muhammad's life and teaching. The lesson is that 
the most sacred things may be turned to the basest uses; that we are not therefore 
necessarily to ban a thing misused; that if our intentions and life are ])ure, Allah 
win recognise them e\en il ihe world cast stones at us because ol >,oinc c\il 
associations which they join witli what we do, or widi the people we associate witli, 
or with the places which claim our reverence. 

161 The House = the Sacred Mostjue, the Ka'bah. The Season of regular llaij 
culminaies in the \ isit to Arafat on the ninth day of the nionlli ol Dhual Ilijj ah, 
followed l)y the circumambulation of Ka'bah. A \ isit to ihc Sacred Mos(|ue and 
the periorniance o! the riies ol pilgrimage at any other time is called an 'Vmnih. 
The symbolic rites are the same in either case, except tiiat die '/Kiafnt rites are 
omitted in tlie TJmnili. The Safa and Marwah are included among the 
Monuments, as pointing to one of the highest of Muslim virtues. ( Cf. 5:2). 

162 The im])ulsc should l)e to Good; if once we are sure of this, we must obey it 
w ithout hesitation, \\ lKitc\ er peo])le may say. 

159. Those who conceal the clear (Signs) We have sent 
down, and the Guidance, after We have made it clear 
for the people in the Book,-on them shall be Allah.s 
curse, and the curse of those entitled to curse(163)- 

163 fhosc ciitkk'd to curse: i.e., angels and mankind (see 2:Hil below): the 
cursed ones will depri\"e themselves ot the protection ot Allah and of the angels, 
and of tlie good vrishes of mankind, because by contumaciously rejecting Faith, 
tiiey not only sin against Allah but are false to their own manhood, which Allah 
created in the "best of moulds" (Q. 95:4). The terrible curses denounced in the 
Old Testament are set out in Deut 28:15-68. There is one difference. Here it is 
for the deliberate rejection of Faith, a theological term for the denying of our 
higher nature. There it is for a breach of the least part of the ceremonial Law. (R). 

160. Except those who repent and make amends and 
openly declare (the Truth): To them I turn; for I am 
Oft-returning, Most Merciful. 

161. Those who reject Faith, and die rejecting,- on them 
is Allah.s curse, and the curse of angels, and of all 
mankind; 

162. They will abide therein(164): Their penalty will not 
be lightened, nor will respite be their (lot). 

164 Therein = in the curse. A curse is not a matter of words: it is a terrible 
spiritual state, opposite to the state of Grace. Can man curse? Not of course in the 
same sense in which we speak of the curse ot Allah. A mere verbal ciu se is of no 
citect. Hence die English sa\ ing: "A causeless curse will not come." But it men are 
o[)[)ressed or unjustly treated, tlieir cries can ascend to Allah in prayer, and then it 
becomes Allah's "wrath" or curse, the deprivation of Allah's Grace as regards the 
wrongdoer. 

163. And your Allah is One Allah. There is no god but He, 
Most Gracious, Most Merciful(165). 

165 Where the terrible conseciuences of Evil, i.e., the re;jection of Allah, are 
mentioned, there is ahvays stress laid on Allah's attributes ot Grace and Mercy. In 
this case l'nil\' is also stressed, because we have just been told about the Qiblah 
symbol of unit\ and are about to pass the theme of unity in diversity, in Nature 
and in die social laws ol human societ\'. 

164. Behold! in the creation of the heavens and the earth; 
in the alternation of the night and the day; in the 
sailing of the ships through the ocean for the profit of 
mankind; in the rain which Allah Sends down from the 
skies, and the life which He gives therewith to an 
earth that is dead; in the beasts of all kinds that He 
scatters through the earth; in the change of the winds, 
and the clouds which they Trail like their slaves 
between the sky and the earth;- (Here) indeed are 
Signs for a people that are wise. 

165. Yet there are men who take (for worship) others 
besides Allah, as equal (with Allah.: They love them as 
they should love Allah. But those of Faith are 
overflowing in their love for Allah. If only the 
unrighteous could see, behold, they would see the 



21 



The Noble Qur'an 



penalty: that to Allah belongs all power, and Allah will 
strongly enforce the Punishnnent(167). 

167 Everything around and within us points to unity of purpose and design — 
points to Allah. Yet there are foolish ])ersoiis (unrighteous = those who 
<lelibcrately use the choice gi\cn liicin lo go WTong). 'riie\' ihiiik >,oinclhing else is 
equal to Allah. Perhaps llie\" c\"en do li]) sei\"iee lo Allah, hut their heart is in their 
fetish -unlike the heart ol the righteous, who are \\ holly (ie\<>(e<l and al)sorbe(l in 
the love of Allah. If only tlie unrighteous eoukl see tlic eonsetiuenees, tliey would 
see the terrible Penalty, and that all Power is in Allah's hands, not in those of any 
one else. Who are these others who are used as fetishes by the misguided? They 
may be; (1) creatures of their own imagination, or of their faculties misused; the 
idea lying behind idols is akin to this, for no intelligent idol-worshipper owns to 
worshipyjing stocks and stones; or (2) good leaders \\hose names have been 
misused out oi ])er\erMl\' to erect them to a ]K)sitioii ol e<]ualily with Allah; or (8) 
I'owers ol e\il that delil)erately mislead. When it comes to the iiie\itable 
conse(]ueiices ol blasphem\' and the rejectitm of Allah, the eyes ol all are opened 
and these false and artificial relations dissolve. The idea which was created into a 
fetish disowns its follower, i.e. is seen to lave no reasonable basis in the life of the 
follower, and the follower is forced to renounce it as false. The good leaders 
whose names were misused would of course disown the misuse of their names, 
and tlie e\il ones would take an unholy delight in exposing the facts. The Reality is 
now irresistible, hut alas! at \vhat cost? (Cf. 8:83). 

166. Then would those who are followed clear 
themselves of those who follow (them) : They would 
see the penalty, and all relations between them would 
be cut off. 

167. And those who followed would say: "If only We had 
one more chance. We would clear ourselves of them, 
as they have cleared themselves of us." Thus will 
Allah show them (The fruits of) their deeds as 
(nothing but) regrets. Nor will there be a way for 
them out of the Fire(168). 

168 Cf. 3:156, 7:36 , 19:39 , 69:50, 25:23. [Eds.]. 

168. O ye people! Eat of what is on earth. Lawful and 
good(169); and do not follow the footsteps of the evil 
one, for he is to you an avowed enemy. 

169 We now come to the regulations about food. First (2:168-71) we have an 
appeal to all [jcople, Muslims, Pagans, as well as ihe l'eo])le ol die Book; then 
(2:172-73) to die Muslims specially; dieu (2:171-76) to the sort of men who then 
(as some do now) either belie\"e in too much lormalism or belie\"e in no 
restrictions at all. Islam lollows the (Jolden Mean. All well-regulated societies lay 
down reasoiiai)le hnntalions. These heroine iiicuinbeut on all lo\<il meni!)ers of 
any given societ\', and show what is "lawlui" m dial society. But il die limitations are 
reasonable, as they should be, the "lawful" will also coincide more and more with 
what is "good." 

Good: Tayyib= Pure, clean, wholesome, nourishing, pleasir^ to the taste. 

The general principle then would be: what is lawflil and what is good, should be 
followed, not what is evil, or shameful, or foisted on by false ascription to divine 
injunctions, or what rests merely on the usage o^ ancesttjrs, even though the 
ancestors were ignorant or loolish. An example of a shameful custom would be 
that among the Pagan Arabs of talking congealed blood and eating it tried. 

169. For he commands you what is evil and shameful, 
and that ye should say of Allah that of which ye have 
no knowledge. 

170. When it is said to them: "Follow what Allah hath 
revealed:" They say: "Nay! we shall follow the ways of 
our fathers." What! even though their fathers Were 
void of wisdom and guidance? 

171. The parable of those who reject Faith is as if one 
were to shout Like a goat-herd, to things that listen to 
nothing but calls and cries(170): Deaf, dumb, and 
blind(171), they are void of wisdom. 

170 If you reject all faith, the highest vrisdom and the most salutary regulations are 
lost on you. You are like "dumb driven catde" who can merely hear calls, but 
cannot distir^ish intelligentiy between shades of meaning or subtie differences of 
values. 



171 Cf. 2:18 , where we are told that the rejectors of faith are "deaf, dumb and 
blind: they will not return to the path." Here the consequence of their not using 
their senses is that they have no wisdom. In each context there is just the 
appropriate deduction. 

172. O ye who believe! Eat of the good things that We 
have provided for you, and be grateful to Allah, if it is 
Him ye worship(172). 

172 Gratitude for Allah's gifts is one form of worship. (Cf. 1 1:123). 

173. He hath only forbidden you dead meat(173), and 
blood, and the flesh of swine, and that on which any 
other name hath been invoked besides that of 
Allah(174). But if one is forced by necessity, without 
wilful disobedience, nor transgressing due limits,- 
then is he guiltless. For Allah is Oft-forgiving Most 
Merciful. 

178 Dciid meal: /iJ.M /,///; carrion: auiinal thai dies o[ il^cH: the original Arabic has 
a slighdy wider meaning gnen lo it m Fi(jh (Religious Law): an\thmg that dies of 
itsell and is not e\])ressly killed lor lood with the 'fHkbirduW pronounced on it. 
But tlierc are exceptions, e.g., fish and locust are lawful, diough they have not 
been made specially halal with the Takbir. But even fish or locusts as carrion 
would be obviously ruled out 

174 For prohibiied foods, cf. also .■>:4-.'); 6:121, 188-1 lb; etc. The teachers ofFiqh 
(Religious Law) work out die details with great elaboration. M\' jiurpose is to 
])reseiit general priiici])les, not technical details. C'arrion or dead meat and l>lood 
as articles of food would obviously cause disgust to any refined perstm. So would 
svrine's flesh where the swine lives on offal. Where swine are fed artifically on 
clean food, the objections remain: 

(1) that llie\ are fillln animals in other respects, and the flesh of filthy animals 
taken as food affects die eater; 

(2) that svrine's flesh has more fat than muscle-building material; and (3) that it is 
more liable to disease than other kinds of meat; e.g., trichinosis, characterized by 
hair-like worms in the miiscidar tissue. As to food dedicated to idols or false gods, 
it is oinioush' unseemh' tor the (.'hildreii of I luit}' to partake of it. 

174. Those who conceal Allah.s revelations in the Book, 
and purchase for them a miserable profit,- they 
swallow into themselves(175) naught but Fire; Allah 
will not address them on the Day of Resurrection. Nor 
purify them: Grievous will be their penalty. 

175 "'f'he\' eat nothing but fire into their bellies" is a literal traiisladon that 
|)rodiices an ellect of rude inelegance which is not in die Arabic words. L\en in 
the matter ol lood and drinks, the mission ol Islam is lo a\'oid ihe extremes of 
lawlessness on the one hand and cxireine lormalism on the other. It has laid down 
a few simple and ver\' reasonable mles. Their infraction causes loss of healdi or 
physical powers in any case. But if there is further a spirit of subjective rebellion or 
fraud - passing off in the name of religion something which is far from the purpose 
- the consequences become also moral and spiritual. Then it becomes a sin against 
Faith and Spirit. Continuing the physical simile, we actiialh swallow fire into 
ourselves. Imagine the torments which we should ha\e il \\"e swallowed fire into 
our physical body! They would be inhiiilely worse in our s])iritiial state, and they 
would go on to the Day of Resurrection, when we shall be deprived even of the 
words which the Judge speaks to a reasonable culprit, and we shall certainly not 
win His Grace and Mercy. 

175. They are the ones who buy Error in place of 
Guidance and Torment in place of Forgiveness. Ah! 
what boldness (They show) for the Fire! 

176. (Their doom is) because Allah sent down the Book in 
truth but those who seek causes of dispute in the 
Book are in a schism(176) Far (from the purpose). 

176 From the mere physical regulation we are at once lifted up into the sphere of 
morals and faith. For the one acts and reacts on the other. If we are constantiy 
carping at wholesome regulations, we shall do nothing but cause division and 
schisms among the people, and ordered society would tend to break up. (Cf. 
41:52). 

177. It is not righteousness that ye turn your faces 
Towards east or West; but it is righteousness(177)- to 
believe in Allah(178) and the Last Day, and the 
Angels, and the Book, and the Messengers; to spend of 



22 



The Noble Qur'an 



your substance(179), out of love for Him, for your kin, 
for orphans, for the needy, for the wayfarer, for those 
who ask, and for the ransom of slaves; to be steadfast 
in prayer(180), and practice regular charity; to fulfil 
the contracts which ye have made; and to be firm and 
patient(181), in pain (or suffering) and adversity, and 
throughout all periods of panic. Such are the people of 
truth, the Allah. fearing. 

177 As if to emphasise again a w aniiiig against deadening fomialism, we are given 
a beautiful description of the righteous and God-fearing man. He should obey 
salutary regulations, but he should fix his gaze on the love of Allah and the love of 
his fellow-men. We are given four heads: (1) our faith should be true and sincere; 
(2) we must be prepared to show it in deeds of charity to our fellow-men; (3) we 
must be good citizens, supporting social organisation; and (4) our own individual 
soul must be firm and unshaken in all circumstances. They are interconnected, 
and yet can be viewed separately. 

178 Faith is not merely a matter of words. We must realise the presence and 
goodness of Allah. When we do so, the scales fall from our eyes: all the falsities 
and fleetir^ nature of the Present cease to enslave us, for we see the Last Day as if 
it were today. We also see Allah's working in His world and in us: His Angels. His 
Messengers and His Message are no longer remote from us, but come within our 
experience. (R). 

179 Practical deeds of charity are of value when they proceed from love and from 
no other motive. In this respect, also, our duties take various forms, which are 
shown in reasonable gradation: our kith and kin: orphans (including any persons 
who are without support or help); people who are in real need but who never ask 
{it is our duty to fmd them out, and they come before those who ask); the stranger, 
who is entitled to laws of hospitality; the people who ask and are entitled to ask, 
i.e., not niereh' lazy l)eggars, l)ut those who seek our assistance in some form or 
another (it is our duty to respond to them); and the slaves (we must do all we can 
to give or buy their freedom). Slavery has many insidious forms, and all are 
included. 

180 Charity- and ])ict\" in in(li\"i(lual cases do not complete our duties. In prayer 
and charity we must also look to our organised effort. Where there is a Muslim 
State , these are made through llie State in tacilitics lor iniblu' pr;i\ cr. and public 
assistiuice, and tor the maintenance ol contiacts and fair dealing m all matters. 

181 Then come the Muslim \irtues of firmness and patience. They are to 
"[)reser\"e (he (!igni[\" ol man, with sou! erect" (Burns). Three sets of circumstances 
are specialK' mentioned [or llic exercise o[ this virtue: (1) bodily ]jaiii or suffering, 
(2) adversities or injuries of all kinds, desen'ed and undeserved, and (3) periods of 
public panic, such as war, violence, pestilence, etc. 

178. O ye who believe! the law of equality(182) is 
prescribed to you in cases of murder(183): the free 
for the free, the slave for the slave, the woman for the 
woman. But if any remission is made by the 
brother(184) of the slain, then grant any reasonable 
demand(185), and compensate him with handsome 
gratitude, this is a concession and a Mercy from your 
Lord. After this whoever exceeds the limits shall be in 
grave penalty. 

182 Note first tliat tliis \erse and the nc\( make il clear that Islam has much 
mitigated the horrors of the pre-Islamic custom ol retaliation. In order to meet the 
strict claims of justice, ecjualit)' is prescribed, with a strong recommendation for 
mercy and forgiveness. To translate q isas, therefore, by retaliation, is I tliink 
incorrect The Latin legal term Lex Talionis may come near it, but even that is 
modified here. In any case it is best to avoid technical terms for things that are 
very different "Retahation" in English has a wider meanir^, equivalent almost to 
returning evil for evil, and would more fitiy apply to the blood-feuds of the Days 
of Ignorance. Islam says: if you mistake a life for a life, at least there should be 
some measure of equality in it; the killing of the slave of a ti ibe should not involve 
a blood feud where many free men would be killed; but the law of mercy, where it 
can be obtained by consent, with reasonable compensation, would be better. 

Our law of equality only takes account of three conditions in civil society, free for 
free, slave for slave, woman for woman. Among free men or women, all are equal: 
you cannot ask that because a wealthy, or highborn, or influential man is killed, his 
life is e(|ual to two or three lives among the poor or the lowly. N<)r, in cases ol 
murder, can you go into the \aliie or abilities of a slave. A woman is mentioned 
separalely because her ])osition as a mother or an economic worker is diltereiil. 
She does not form a third class, but a division in tiie other two classes. One lite 
havii^ been lost, do not waste many lives in retaliation: at most, let the Law take 
one life under shicth' perscribed conditions, and shut the door to private 
vengeance or tribal retaliation. But if the a^rieved party consents (and this 
condition of consent is laid down to prevent worse evils), forgiveness and 
brotherly love is better, and the door of Mercy is kept open. In western law, no 
felony can be compounded. 



183 The jurists have carefully laid down that the law of qisas refers to murder 
only. Qisas is not applicable to manslaughter, due to a mistake or an accident. 
Then, there would be no capital jjunishment. 

184 Tlie brother, the tenn is perfectly general; all men are brothers in Islam. In 
tliis, and in all questions of inheritance, females have similar rights to males, and 
therefore the masculine gender imports both sexes. Here we are considerir^ the 
rights of the heirs in the light of the larger brotherhood. In 2:178-179 we have the 
rights of the heirs to life (as it were): in 2:180-182 we proceed to the heirs to 
fjroperty. 

185 1 he demand should be such as can be met by the part>' concerned, i.e., 
within his means, and reasonable according to justice and good conscience. For 
example, a demand could not be made affecting the honour of a woman or a 
man. The whole penalty can be remitted if the aggrieved party agrees, out of 
brotherly love. In meeting that demand the culprit or his friends should equally be 
generous and recognise the good will of the other side. There should be no 
subterfuges, no bribes, no imseemly byplay: otherwise the whole intention of 
mercy and peace is lost 

179. In the Law of Equality there is (saving of) Life to 
you, o ye men of understanding; that ye may restrain 
yourselves. 

180. It is prescribed, when death approaches any of you, 
if he leave any goods that he make a bequest to 
parents and next of kin(186), according to reasonable 
usage; this is due from the Allah.fearing. 

186 There are rules of course for the disposal of intestate piiipcrl\ . Bui it is a 
good thing that a dying man or woman should, of his own Iree will, llimk ol his 
parents and his next of kin, not in a s])irit ol injustice to olliers, l>ut in a s])irit of 
love and reverence for tliose who have eherishetl him. He must, however, tlo it 
"according to reasonable usage": the limitations will be seen further on. 

181. If anyone changes the bequest after hearing it, the 
guilt shall be on those who make the change. For Allah 
hears and knows (All things). 

182. But if anyone fears partiality or wrongdoing(187) on 
the part of the testator, and makes peace between 
(The parties concerned), there is no wrong in him: For 
Allah is Oft-forgiving, Most Merciful. 

187 A verbal will is allowed but it is expected tliat the testator will be just to his 
heirs and not depart from what is considered equitable. For this reason definite 
shares were laid down for heirs later (see 4:11 , etc.). These define or Umit the 
testamentary power, but do not abrogate it For example, amongst kin there are 
persons (e.g., an orphan grandson in the presence of surviving sons) who would 
not inherit under the intestate scheme, and the testator might like to jjrovide for 
them. Again, there may be outsiders for whom he ma\' wish to pixn ide, and jurists 
have held that he has powers of disposition up to one-third of his jiroperty. But he 
must not be partial to one heir at the ex])eiise ol another, or attempt to defeat 
lawful creditors. If he tries to do this, those who are witnesses to his oral 
disposition may interfere in two ways. One way woukl be to persuade testator to 
change his bequest before he dies. The other way would be, after death, to get the 
interested parties together and ask them to agree to a more equitable arrar^ement. 
In such a case they are acting in good faith, and there is no fraud. They are doing 
nothing wTong. Islam approves of every lawful device for keeping brethren at 
peace, without litigation and quarrels. Except for this, the changing of the 
provisions of a Will is a crime, as it is under all Law. 

183. O ye who believe! Fasting is prescribed to you as it 
was prescribed(188) to those before you, that ye may 
(learn) self-restraint,- 

188 As it WRS prescribed: tliis does not mean that the Muslim fast is like the otiier 
fasts previously observed, in the number ol days, in the time or manner of the fast, 
or in other incidents; it only means that tlie principle of self-denial by fasting is not 
a new one. 

184. (Fasting) for a fixed(189) number of days; but if any 
of you is ill, or on a journey(190), the prescribed 
number (Should be made up) from days later. For 
those who can do it(191) (With hardship), is a 
ransom, the feeding of one that is indigent. But he 
that will give more, of his own free will,- it is better 
for him. And it is better for you that ye fast, if ye only 
knew. 



23 



The Noble Qur'an 



189 This verse should be read with die followir^ verses, 185-188, in order that the 
incidents of the physical fast may be fully understood with reference to its spiritual 
meaning. 

The Muslim last is not meant tor sclt-tortiirc. Although it is stricter th;m other 
fasts, it also provides alleviations for special circumstances. It it were merely a 
temporary abstention from food and drink, it would be salutar\ to ni;my people, 
who habitually eat and drink to excess. The instincts for food, drink, and sex are 
strong in the animal nature, and temporary restraint from all these enables the 
attention to be directed to higher things. This is necessary through prayer, 
contemplation and acts of charity, not of the showy kind, but by seeking out those 
really in need. Certain standards are prescribed, but much higher standards are 
recommended. 

190 For journeys, a minimum standard of three marches is prescribed by some 
Commentators; others make it more precise by namir^ a distance of 16 farsakhs, 
equivalent to 48 miles. A journey of 8 or 9 miles on foot is more tiring than a 
similar one by bullock cart. There are various degrees of fatigue in riding a given 
distance on horseback or by camel or in a eomfortiblc train or by motor ear or by 
steamer, aeroplane, or airship. In my oijinion the standard must depend on the 
means <>l locomotion and on the relati\e resources ot tlic traveller. It is better to 
determine it in each case according to circumstances. (R). 

191 Those who can do it with hardship; such as aged people, or persons specially 
circumstanced. The Shafi'i school would include a woman expecting a child, or 
one who is nursing a baby, but <)n tliis point opinion is not unanimous, some 
holding lhal ihey ought to j)ut in the fasts later, when they can. 

185. Ramadhan is the (month) in which was sent down 
the Qur'an, as a guide to mankind, also clear (Signs) 
for guidance and judgment(192) (Between right and 
wrong). So every one of you who is present (at his 
home) during that month should spend it in fasting, 
but if any one is ill, or on a journey, the prescribed 
period (Should be made up) by days later. Allah 
intends every facility for you; He does not want to put 
to difficulties. (He wants you) to complete the 
prescribed period, and to glorify Him(193) in that He 
has guided you; and perchance ye shall be grateful. 

192 Judgement (between right and wrong): Furqan =the criterion or standard by 
which we judge between right and wrong. See 2:53 n. 68. 

193 The regulations are again and again coupled with an insistence on two things: 
(a) die lacilirics and concessions given, and (b) tlie spiritual significance ot die last, 
without which it is like an empty shell without a kernel. If we realise this, we shall 
look upon Ramadan, not as a burden, but as a blessing, and shall be duly grateful 
for the lead given to us in this matter. 

186. When My servants ask thee concerning Me, I am 
indeed close (to them): I listen to the prayer of every 
suppliant when he calleth on Me: Let them also, with a 
will. Listen to My call, and believe in Me: That they 
may walk in the right way(194). 

194 These verses 186 and 188 are not foreign to the subject of Ramadan, but 
emphasise its spiritual aspect. Here we are told of prayer and the nearness of 
Allah, and in 188 we are asked not to "eat up" other people's substance. 

187. Permitted to you, on the night of the fasts, is the 
approach to your wives. They are your garments and 
ye are their garments(195). Allah knoweth what ye 
used to do secretly among yourselves; but He turned 
to you and forgave you; so now associate with them, 
and seek what Allah Hath ordained for you(196), and 
eat and drink, until the white thread of dawn appear 
to you distinct from its black thread(197); then 
complete your fast Till the night appears(198); but do 
not associate with your wives while ye are in 
retreat(199) in the mosques. Those are(200) Limits 
(set by) Allah. Approach not nigh thereto. Thus doth 
Allah make clear His Signs to men: that they may 
learn self-restraint. 

195 Men and women are each otlier* s garments: i.e., they are for mutual support, 
mutual comfort, and mutual protection, fittir^ into each other as a garment fits the 
body. A garment also is both for show and concealment The question of sex is 
always delicate to handle: here we are told that even in such matters a clear, open, 
and honest course is better than fraud or self-deception. The sex instinct is classed 



with eating and drinking, an animal thir^ to be restrained, but not to be ashamed 
of. The three things are prohibited during the fast by day, but permitted after the 
fast is broken at night till the next fast commences. 

196 Uliere is ditlerence of opinion as to tlie exact meaning ot this. I would 
connect this as a parallel clause with the clause "eat and drink", which follows, all 
three being governed by "until the white thread", etc. That is, all three tilings must 
stop when the fast begins again in the early morning. Or it may mean: What is 
permitted is well enough, but seek the higher things ordained for you. 

197 Those in touch \n\\\ Nature know the beautiful ettects of early dawn. First 
appear thin white indefinable streaks ot light in the east; then a dark zone 
supervenes; foUowed by a beautiful pinkish white zone clearly defined from the 
dark; after that the fast begins. 

198 Till tiic night appcms: From the actual practice of the Holy Prophet, this is 
rightiy interpreted to mean: Till sunset". 

199 This verse refers to the known Islamic practice called i'tikaf which means 
retreating to mosques for devotion and worship. The Prophet (peace be on him) 
used to retreat to the mosque durir^ the last ten days of Ramadan. [Eds.] . 

200 1 construe these limits as applying to the whole of the regulations about fasts. 

188. And do not eat up your property among yourselves 
for vanities, nor use it as bait for the judges, with 
intent that ye may eat up wrongfully and knowingly a 
little of (other) people's property(201). 

201 Besides the three primal physical needs of man, wliich are apt to make him 
greedy, there is a fourth greed in society, the greed of wealth and property. The 
purpose of fasts is not completed until this fourth greed is also restrained. 
Ordinarily honest men are content if they refrain from robbery, theft, or 
embezzlement Two more subtie forms of the greed are mentioned here. One is 
where one uses one's own property for corrupting others -judges or those in 
authority- so as to obtain s<)me material gain even under the cover and protection 
of the law. The words translated "other [jcople's propert\'" may also mean 'public 
])ropert\". A still more subtle torm is where we use our own projieriy or ])roperty 
under our own control - "among yourselves" in the Text -for vain or trivolous uses. 
Under the Islamic standard this is also greed. Property carries with it its own 
responsibilities, ff we fail to understand or fulfil them, we have not learnt the full 
lesson of self-denial by fasts. 

189. They ask thee concerning the New Moons(202). Say: 
They are but signs to mark fixed periods of time in 
(the affairs of) men, and for Pilgrimage. It is no virtue 
if ye enter your houses from the back: It is virtue if ye 
fear Allah. Enter houses through the proper 
doors(203): And fear Allah. That ye may prosper. 

202 There were many superstitions connected with the New Moon, as there are to 
the present day. We are told to disregard such superstitions. As a measure of 
time, where the lunar calendar is used, the New Moon is one gi eat sign, for which 
fjcople watch with eagerness. Muslim festi\als, including the Pilgrimage are fixed 
by the ap])earance ot the New Moon. The Aral)s, among other superstitions, had 
one wliich made lliem enler their houses l)y ilie hack door during or after the 
Pilgrimage. This i^, (lisa])])ro\e(l, lor there is no \irtue in any such artificial 
restiictions. All \iriue jiroceeds from the love and tear ot Allah. 

203 This is a Muslim proverb now, and much might be written about its manifold 
meanings. A few may be noted here. (1) If you enter a societ>', resjjcct its manners 
and customs. (2) If you want to acliie\e an ohjecl lionourahh', go al>out it o])enly 
and not "by a backdoor." (3) Do not beat about the bush. (4) If you wish success in 
an undertaking, provide all the necessary instruments for it (Cf. 5:23 ). 

The subject of the N ew Moon jMxnides a good transition between the Ramadan 
fast, which begins and ends with the .New Moon, tiie Pilgrimage, whose ten days 
commence with the New Moon, and the War which Islam had to wage in self- 
defence against the Pagans, who wanted to exclude them from the Pilgrimage after 
they had (lri\"en lliem out oi house and home. 

190. Fight in the cause of Allah those who fight you(204), 
but do not transgress limits; for Allah loveth not 
transgressors. 

204 War is permissible in selt-deteuce, and under well-detiued limits. When 
undertaken, it must be pushed with vigour (but not relentiessly), but only to 
restore peace and freedom for the worship of Allah. In any case strict limits must 
not be transgressed: women, children, old and infirm men should not be 
molested, nor trees and crops cut down, nor peace withheld when the enemy 
comes to terms. (R). 

191. And slay them wherever ye catch them, and turn 
them out from where they have Turned you out; for 



24 



The Noble Qur'an 



tumult and oppression are worse than slaughter; but 
fight them not(205) at the Sacred Mosque, unless they 
(first) fight you there; but if they fight you, slay them. 
Such is the reward of those who suppress faith(206). 

205 This passage is illustrated by the events that happened at Hudaybiyyah in the 
sixth year of the Hijrah, though it is not clear that it was rc\'calcd on that occasion, 
The Muslims were by this time a strong and influential comnnuiit\'. Many of them 
were exiles from Makkah, where the Pagans had established an intolerant 
autOcrac\', perseeuting Muslims, ])re\"cnting them from \'isiting iheir homes, and 
even keeping them out by iorce irom ])ertorniing the Pilgnuiagc during ihe 
universally reeogui^ed perioc! oi truce. 'I'his was intolerance, o])prcsMoii, and 
autocracy to the last degree, and the mere readiness of tlie Muslims lo enioree 
their rights as Arab citizens resulted without bloodshed in an agreement which the 
Muslims faithfully observed. The Pagans, however, had no scruples in breaking 
faith, and it is unnecessary here to go into subsequent events. (Cf. 5:2). 



In general, it may be said that Islam is die religion oi ])eaee, good will, niulual 
luiderslauding, and good faith. But it will not ac(|uicsec in wrongdoing, and its 
men will hold their li\"cs clica]) in dcicncc ol honour, justice, and the religion 
which tliey hold sacred. 'I'lieir ideal is that ot heroic virtue combined with 
unselfish gentleness and tenderness, such as is exemplified in the life of the 
Prophet. They believe in courage, obedience, discipline, duty, and a constant 
stri\ing by all the means in their power, physical, moral, intellectual, and spiritual, 
lor the estal>lishmenl oi triuh and righteousness. They know that war is an evil, but 
tlicy will not flinch Iroin it ii iheir honour demands it and a righteous Inmin (such 
as Muhammad was i cxccJIcncc) isomnrAwd'^ it, lor then they know the\' are not 
serving carnal ends. In otlier eases, war has nodiing to do with flieir faitli, except 
that it will always be regulated by its humane precepts. (R). 

206 Suppress faith: in the narrower as weU as the larger sense. If the\' want forcibly 
to prevent you from exercising your sacred rites, fliey ha\e declared war on your 
religion, and it would be cowardice to ignore the challenge or to fail in rooting out 
the tyranny. 

192. But if they cease, Allah is Oft-forgiving, Most 
Merciful. 

193. And fight them on until there is no more Tumult or 
oppression, and there prevail justice and faith in 
Allah(207). but if they cease(208). Let there be no 
hostility except to those who practise oppression. 

207 Justice ;iii<l hiith. 'I'he Arabic word is Dhi, which is coin])reliensi\e. It iin])lies 
the ideas of indebtedness, duty, obedience, judgment, justice, faith, religion, 
customary rites, etc. The clause means: "until there is Din for Allah." 

208 If the opposite part\' ceases to persecute you, your hostility ends with them as 
a party, but it does not mean that you become friends to oppression. Your fight is 
against WTong; diere should be no rancour against men. 

194. The prohibited month for the prohibited 
month(209),- and so for all things prohibited,- there is 
the law of equality. If then any one transgresses the 
prohibition against you. Transgress ye likewise 
against him. But fear Allah, and know(210) that Allah 
is with those who restrain themselves. 

209 Harnin = prohibited, sacred. The m<)nth o^ Pilgrimage (Dhu al Hijjah) was a 
sacred month, in which warfare was jirohihited hy Arab custom. The month 
preceding (Dim al Qa'dah) and flie month tollowing (AfiilNirnun) were included in 
the prohibition, and Muiiainun was specially called :iJ ILinini. Possibh' Muliarmm 
is meant in the first line, and the other months and other prohibited fliings in "all 
tilings prohibited." In Rajah, also, war was prohibited. If the pagan enemies of 
Islam broke that custom and made war in the prohibited months, the Muslims 
were free also to break that custom but only to the same extent as the others broke 
it. Similarly the territory of Makkah was sacred, in which war was prohibited. If the 
enemies of Islam broke that custom, tlie Muslims were free to do so to that extent. 
Any convention is useless if one party does not respect it There must be a law of 
equality. Or perhaps the word reciprocity may express it better. (Cf, 9:2). 

210 At the same time the Muslims are commanded to exercise self-restraint as 
much as possible. Force is a dangerous weapon. It may have to be used for self- 
defence or self-preservation, but we must always remember that self-restraint is 
pleasing in the eyes of Allah. Even when we are fighting, it should be for a 
principle, not out of jjassion. 

195. And spend of your substance in the cause of Allah, 
and make not your own hands contribute to (your) 
destruction(211); but do good; for Allah loveth those 
who do good. 



211 Every fight requires the wherewithals for the fight, the "sinews of war," If the 
war is just and in the cause of Allah, all who have wealth must spend it freely. That 
may be their contribution to the Cause, in addition to their personal effort, or if 
tor any reason tiie\' are unable to fight. If tliey hug their wealth, perhaps their own 
hands arc helping in their own self-destruction. Or if their wealth is being spent, 
not ill llic Cause o! Allah, but in something which ])leases their taiic\', it nia\' be 
that tlie advantage goes to the enemy, and die\' are by their action helping their 
own destruction. In all things, their standard should be, not selfishness, but the 
good of their brethren, for such good is pleasing to Allah. 

196. And complete the Hajj or Umrah(212) in the service 
of Allah. But if ye are prevented (From completing it), 
send an offering for sacrifice, such as ye may find, and 
do not shave your heads until the offering reaches the 
place of sacrifice. And if any of you is ill(213), or has 
an ailment in his scalp, (Necessitating shaving), (He 
should) in compensation either fast, or feed the poor, 
or offer sacrifice; and when ye are in peaceful 
conditions (again)(214), if any one wishes to continue 
the 'Umrah on to the Hajj, He must make an offering, 
such as he can afford, but if he cannot afford it. He 
should fast three days during the Hajj and seven days 
on his return. Making ten days in all. This is for those 
whose household is not in (the precincts(215) of) the 
Sacred Mosque. And fear Allah, and know that Allah Is 
strict in punishment(216). 

212 See 2:158, n. 161. The Hajj is the complete pilgrimage, of which the chief 
rites are performed (hiring the first twelve or thirteen days of the month of Dhu al 
Hijjah. The / 'innih is a less ioriiial ])ilgrimage at any time of the year. In either 
case, the intending pilgrim commences hy putting on a simple garment of imsev™ 
cloth in tivo ])ieccs when he is some distance >et irom Makkah. The ])uttiiig on of 
tiic pilgrim garb (ilmim) is symbolical of his renouncing the vanities of tlie world. 
After this and until the end of the pilgrimage he must not wear other clothes, or 
ornaments, anoint his hair, use perfumes, hunt, or do other prohibited acts. The 
completion of the pilgrimage is symbolised by the shaving of the head for men 
and the cutting off of a few locks of the hair of the head for women, the putting off 
of the ihram and the resumption of the ordinary dress. 



Here \\"e are told: (I) that ha\iiig once undertaken the pilgrimage, we must 
complete it; (2) tiiat we must do it not for worldly ends, but as a symbol ot our 
sen ice and worship to Allah; (3) that if we are prevented, for any reason, from 
completing tire rites, a symbolical completion can be made by sending an offering 
for sacrifice; sacrifice would have been offered if we had been present personally; 
here we would send the sacrifice vicariously, and when it is likely to reach the 
place of sacrifice, we could then shave our heads and resume our ordinary dress 
and avocations. (R). 

213 If any one is taken ill after putting on the ihram, so that he has to put on other 
clothes, or if he has trouble or skin disease in his head or insects in his hair, and 
he has to shave his head before completion, he should fast (three days, say the 
Commentators), or feed the poor, or offer sacrifice. 

214 When this was re\"ealc(l, the cit\' oi Makkah was in the hands of tiic enemies 
of Islam, and the regulations about the fighting and tiie pilgrimage came together 
and were interconnected. But the revelation provides* as always, for the particular 
occasion, and also for normal conditions. Makkah soon passed out of the hands 
of the enemies of Islam. People sometimes came long distances to Makkah before 
the Pilgrimage season began. Having performed the ' Umrah, they stayed on for 
the formal Hajj. In case the pilgrim had spent his money, he is shown what he can 
tlo, rich or poor, and yet hold his head high among his fellows, as having 
performed all rites as prescribed. 

215 There is disr^eement among jurists whether residents of Makkah are allowed 
to make tamattu or not However, the four schools of law are agreed that sacrificial 
offering is not obligatory for the residents of Makkah. [Eds.]. 

216 This closes tlic tectum about (he duties of lighting and introduces the 
connected question ol pilgrimage in a sort of ti ansition. Fighting is connected with 
fear, and while it is meritorious to obey Allah, we are warned that we must not 
allow our selfish passions to carry us away, because it is in such times of stress that 
our spirit is tested. Verse 195 ended with a benediction for those who do good. 
This verse ends with a warning to those who take advantage of Allah's cause to 
transgress the limits, for the punishment is equally sure. The next verse shows us 
the pitfalls we must avoid in a large concourse of people. 

197. For Hajj are the months well-known(217). If any 
one undertakes that duty therein. Let there be no 
obscenity, nor wickedness, nor wrangling in the Hajj. 
And whatever good ye do, (be sure) Allah knoweth it. 



25 



The Noble Qur'an 



And take a provision(218) (With you) for the journey, 
but the best of provisions is right conduct. So fear Me, 
o ye that are wise. 

217 The months well known: the months of Shaniml, Dhual QaVlah, and Dhual 
Hijjah {up to the 10th or the 13th) are set apart for the rites of Hitjj. That is to say, 
the first rites may begin as early as the beginning of Sha\nval, \vith a definite 
approach lo Makkah, l)ut ihe chief rites are eoneentraled on the first ten (kus of 
Dhu al lliijali, and specially on die 8th, 9ih and lOtli of that niondi, when die 
concourse of ])iigriins reaches its height. The chief rites may be l>riefly 
enumerated: (1) The wearing of tlie pilgrim garment (ihnim) from certain points 
definitely fixed on all the roads to Makkah; after this the pilgrimage prohibitions 
come into operation and the pilgrim is dedicated to worship and prayer and the 
denial of vanifies: (2) the going round the Kii'bah seven times (tawiif), t\i)if\-ing 
activit>', with the kissing of the little Black Stone built into the wall, the symbol of 
concentration in the lo\"e ot Allah; (3) after a short prayer at the Stafion of 
Abraham (Q. 2:12.)), the ])ilgrini goes to the hills Saf a and Marwali (Q. 2:1.')8), 
the s\inbols ol patience and ])erse\erance; (1) die great Sermon (Khull);ih) on die 
9tli ol Dhual llijiah. when the whole assenibh' listens to an ex])osifion of die 
meaning ot Ilajj; (,'5) die visit on tlie eighth, of die whole body of pilgrims to tlie 
Valley of Min a (about six miles north of Makkah), where the pilgrims halt and 
stay the night, proceeding on the ninth to the plain and hill of 'Arafat, about five 
miles further nordi, which is also called the Mount of Mercy; (5) the tenth day, the 

Id Da\', the (la\' ol Sacrifice, when the sacrifice is offered in the Valley of Mina, 
the head is slmed or the hair (rimmed, the t;i\v;if;il Ifiuhih and the symbolic 
ceremony ot casfing se\eii stones at the E\il One is pertornied on the first 
occasion; it is continued on siibscciiicnt (la\"s: l)otli rites are connected with the 
story ol Abraham: this is the ' \<l,il A(!h;i : note thai the cereiiioii\' is symbolically 
connected with the re;jection ol e\il hi thought, word, and deed. A stay of two or 
three days after this is prescribed; diese days are called J hshng day (R). 

218 It is recommended that pilgrims should come with pnnisions, so that they 
shoukl not be coin])elled lo resort to l>eggiiig. But, as usual, our lliouglit is 
directed at once from the physical to tlic s])irilual. II pro\"isioiis are required tor a 
iournc\' on earth, how much more ini])ortaiit to ])ro\"i(le lor the liiial journey into 
die future world!' The best of such pro\isions is right conduct, which is die same 
as the fear of Allah. 

198. It is no crime in you if ye seek of the bounty of your 
Lord (during pilgrimage)(219). Then when ye pour 
down from (i^ount) Arafat, celebrate the praises of 
Allah at the Sacred Monument(220), and celebrate His 
praises as He has directed you, even though, before 
this, ye went astray(221}. 

219 Legitimate trade is allowed, in the interests both of the honest trader, who can 
thus meet his own expenses, and of the generality of pilgrims, who would 
otherwise be gready inconvenienced for the necessaries of life. But the profit must 
be sought as from the T)ounty of Allah." There should be no profiteering, or trade 
"tric ks." (iood honest trade is a form of service to the community, and therefore to 
Allah. 

220 About midway between 'Arafat and Mina (see n. 217 to 2:197) is a place 
called Muzdalifah where the Holy Prophet offered up a long prayer. It has thus 
become a Sacred Monument and pilgrims are directed to follow that example on 
their retiuui. A special reason for this is given in the note following. 

221 Certain arrogant tribes living in Makkah used not to go to Arafat with the 
crowd but to stop short at Muzdalifah. They are rebuked for their arrogance and 
told that they must perform all the rites like the rest of the pilgrims. There is 
equality in Islam. 

199. Then pass on at a quick pace from the place whence 
it is usual for the multitude(222] so to do, and ask for 
Allah. s forgiveness. For Allah is Oft-forgiving, Most 
Merciful. 

222 See last note. Towards the end of the Pilgrimage the crowd is very great, and 
if any people loitered after 'Arafat, it would cause great confusion and 
inconvenience. The pace has therefore to be ([uick for even' one, a \"en' salutary 
regulation. Every member of the crowd must think of the comfort and 
convenience of the whole mass. 

200. So when ye have accomplished your holy rites, 
celebrate the praises of Allah, as ye used to celebrate 
the praises of your fathers(223)- yea, with far more 
Heart and soul. There are men who say: "Our Lord! 
Give us (Thy bounties) in this world!" but they will 
have no portion in the Hereafter(224). 

223 After die Pilgrimage, in Pagan times, tlie pilgrims used to gatiier in assemblies 
in which the praises of ancestors were sung. As the whole of the pilgrimage rites 



were spiritualised in Islam, so this aftermath of the Pilgrimage was also 
spiritualised. It was required from pilgrims to stay on two or three days after the 
Day of Sacrifice, but they must use them in prayer and praise to Allah. See 2:203 
below. (R). 

224 If you hasten to get all the good things of the world, and only think of them 
and pray for them, you would lose the higher things of the future. The proper 
Muslim attitude is neither to renounce this world nor to be so engrossed in it as to 
forget the spiritual future. 

201. And there are men who say: "Our Lord! Give us good 
in this world and good in the Hereafter, and defend us 
from the torment of the Fire!" 

202. To these will be allotted(225) what they have 
earned; and Allah is quick in account. 

225 Our spiritual accxjunt is mtjunting iiy), both on the debit and credit side. In 
worldly accounts, both our profits and our losses iiia\' be dela\'ed. But in Allah's 
books there is no delay. Our actions go before us. (See 2:95. n. 1 ()().) 

203. Celebrate the praises of Allah during the Appointed 
Days(226). But if any one hastens to leave in two 
days, there is no blame on him, and if any one stays 
on, there is no blame on him, if his aim is to do right. 
Then fear Allah, and know that ye will surely be 
gathered unto Him. 

226 TJic Appointed Days : the three days after the tenth, when the Pilgrims stay on 
in the Valley of Min a for prayer and praise. They are tiie days of Tashriq {see 
2:200, n. 223). It is optional for pilgrims to leave on the second or third day. 

204. There is the type of man(227) whose speech about 
this world's life May dazzle thee, and he calls Allah to 
witness about what is in his heart; yet is he the most 
contentious of enemies. 

227 The two contrasted types of men mentioned in 2:200 and 201 are here 
further particularised: the glib hypocrite who a])])eai s worldly-wise but plans harm, 
contrasted with the sincere believer who is prepared to suffer martyrdom for his 
faith. The Commentators give names of people who exemplified these QT>es. The 
mischief-maker has a smooth tongue and indulges in plausible talk with many 
oaths. He appears to be worldly-wise, and though you may despise him for his 
worldliiiess, you may not realise his frauds. Behind your back he is an implacable 
enemy. He stirs up quarrels, and causes all sorts of mischief to you or your 
friends. He can never win Allah's love, and we are warned against his tricks. 

205. When he turns his back. His aim everywhere is to 
spread mischief through the earth and destroy crops 
and cattle. But Allah loveth not mischief. 

206. When it is said to him, "Fear Allah., He is led by 
arrogance to (more) crime. Enough for him is Hell;-An 
evil bed indeed (To lie on)(228)! 

228 According to the Er^lish saying, "As you have made your bed, so you must lie 
in it." 

207. And there is the type of man who gives his life to 
earn the pleasure of Allah. And Allah is full of kindness 
to (His) devotees(229). 

229 This second type of man-firm, sincere, devoted, willing to give his life for the 
faith that is in him -was common in early Islam. Such men were its pillars. 
Through persecution, obloquy, torture, threat to their own lives or the lives of 
those dear to them, they stood by their leader and many of them gave their lives. 
That is what estiblished Islam. We are asked in the next verse to follow this type 
and shun the other or e\ il t\pe. It we do that, our Cause is safe. 

208. O ye who believe! Enter into Islam whole-heartedly; 
and follow not the footsteps of the evil one; for he is 
to you an avowed enemy. 

209. If ye backslide after the clear (Signs) have come to 
you, then know that Allah is Exalted in Power, 
Wise(230). 

230 If you backslide after the conviction has been brought home to you, you may 
cause some inconvenience to the Cause, or to those who counted upon you, but 



26 



The Noble Qur'an 



do not be so arrogant as to suppose that you will defeat Allah's Power and 
Wisdom. The loss will be your own, 

210. Will they wait until Allah comes to them in canopies 
of clouds, with angels (in His train) and the question 
is (thus) settled? but to Allah do all questions go back 
(for decision)(231). 

231 If faith is ^vaiiting, all sorts of excuses arc made to resist the appeal of Allah. 
They might and do sa\': "Oh yes! wc shall believe it Allah a]j]jears to us widi His 
angels in I lis gion !" In other words they Avant to settle the question their way, and 
not in .Allah's way. That will not do. The decision in all questions belongs to .'Mlah. 
It we ar e due to Him, we wait for His times and seasons, and do not expect Him 
to wait on ours. rCf 6:7-8 and 11:123). 

211. Ask the Children of Israel(232) how many clear 
(Signs) We have sent them. But if any one, after 
Allah. s favour has come to him, substitutes 
(something else), Allah is strict in punishment(233). 

232 The Israelites under Moses were shown Allah's glory and many clear Signs 
and yet they went after their own ways, and preferred their own whims and fancies. 
So do people in all ages. But let diem not deceive themselves. Allah's justice is 
sure, and when it comes, it will be strict and unmistakable to those who reject His 
grace. 

233 2:196 (end) where the question was of those who do not fear Allah. Here 
the question is of those who reject Allah's Signs. 

212. The life of this world is alluring to those who reject 
faith, and they scoff at those who believe. But the 
righteous will be above them on the Day of 
Resurrection; for Allah bestows His abundance 
without measure on whom He will(234). 

234 Allah's gifts in this world seem unequal, and sometimes those who get diem 
seem to deserve them least. Allah's bounty is unlimited to the just as well as the 
unjust. In His wisdom He may give to whomsoever He pleases. The account is 
not taken now, but will be taken in the end, when the balance will be redressed. 

213. Mankind was one single nation, and Allah sent 
Messengers with glad tidings and warnings; and with 
them He sent the Book in truth, to judge between 
people in matters wherein they differed; but the 
People of the Book, after the clear Signs came to 
them, did not differ among themselves, except 
through selfish contumacy. Allah by His Grace Guided 
the believers to the Truth, concerning that wherein 
they differed. For Allah guided whom He will to a path 
that is straight. 

214. Or do ye think that ye shall enter the Garden (of 
bliss) without such (trials) as came to those who 
passed away before you? they encountered suffering 
and adversity, and were so shaken in spirit that even 
the Messenger and those of faith who were with him 
cried: "When (will come) the help of Allah." Ah! Verily, 
the help of Allah is (always) near! 

215. They ask thee what they should spend (In charity). 
Say: Whatever ye spend that is good(235). Is for 
parents and kindred and orphans and those in want 
and for wayfarers. And whatever ye do that is good, - 
(Allah) knoweth it well. 

235 Three questions arise in charity: (1) What shall we give? (2) to whom shall we 
give? and (3) how shall we give? The answer is here. Give anything that is good, 
useful, helpful, valuable. It may be property or money; it may be a helping hand; it 
may be advice; it may be a kind word; "whatever ye <lo that is good" is charity. On 
the other hand, it \ <>u throw a^vay what is useless, tliere is no charity in it. Or if you 
give sonielhing Willi a iiariiiiul intent, e.g., a sword to a iiiadiiiaii, or a drug or 
sweets or even money to someone whom you want to entrap or corrupt, it is no 
charity but a gift of damnation. To whom shoidd you give? It may be tempting to 
earn the world's praise by a gift that wiU be talked about, but are you meeting the 
needs of those who have the first claim on you? If you are not, you are like a 
person who defrauds creditors: it is no charity. Every gift is judged by its unselfish 
character: the degree of need or claim is a factor which you should consider; if 
you disregard it, there is somethir^ selfish behind it. How should it be given? As 



in the sight of Allah; this shuts out all pretence, show, and insincerity. (Cf. 2:263- 
267). 

216. Fighting is prescribed for you, and ye dislike it(236). 
But it is possible that ye dislike a thing which is good 
for you, and that ye love a thing which is bad for you. 
But Allah knoweth, and ye know not. 

236 To fight in the cause of Truth is one of the highest forms of charity. What can 
you offer that is more precious than your own life? But here again the limitations 
come in. If you are a mere brawler, or a selfish a^ressive person, or a 
vainglorious inilly, \<>u deseive the liigliesi censure. Allah knows the value of 
flihigs better than you do. (T 7." 2:2 13-2 11). (R). 

217. They ask thee concerning fighting in the Prohibited 
Month(237). Say: "Fighting therein is a grave 
(offence); but graver is it in the sight of Allah to 
prevent access to the path of Allah, to deny Him, to 
prevent access to the Sacred Mosque, and drive out its 
members(238)." Tumult and oppression(239) are 
worse than slaughter. Nor will they cease fighting you 
until they turn you back from your faith if they can. 
And if any of you Turn back from their faith and die in 
unbelief, their works will bear no fruit in this life and 
in the Hereafter; they will be companions of the Fire 
and will abide therein. 

237 Prohibited Month; See 2:194, n. 209. 

238 The iiitoleiaiice and perseetitioii ot die Pagan cli<lue at Makkali caused 
untold hardships to the Messenger ot Islam and his early disciples. They bore all 
with meekness and long-sufiermg patience until the Holy One permitted them to 
take up arms in self-defence. Then they were twitted with breach of the custom 
about Prohibited Months, though they were driven to fight during that period 
against their own feelir^ in self defence. But their enemies not only forced them 
to engage in actual warfare, but interfered with their conscience, persecuted them 
and their families, openly insulted and denied Allah, kept out the Muslims from 
the Sacred Mosque, and exiled them. Such violence and intolerance are 
deservedly called worse than slaughter. 

239 CX" 2:191, 193, where a similar phrase occius, Fitnah = trial, temptation, as in 
2:102; or tumult, sedition, oppression, as here; M.MA., H.G.S., and M.P. 
translate "persecution" in this passage, which is also legitimate, seeing that 
persecution is the suppression of some opinion by violence, force, or threats. 

218. Those who believed and those who suffered exile 
and fought (and strove and struggled) in the path of 
Allah,- they have the hope of the Mercy of Allah. And 
Allah is Oft-forgiving, Most Merciful. 

219. They ask thee concerning wine(240) and 
gambling(241). Say: "In them is great sin, and some 
profit, for men; but the sin is greater than the profit." 
They ask thee how much they are to spend; Say: 
"What is beyond(242) your needs." Thus doth Allah 
Make clear to you His Signs: In order that ye may 
consider- 

240 Wine: Xhainr. literally understood to mean the fermented juice of the grape; 
applied by analogy to all fermented liquor, and by further analogy to any 
intoxicating liquor or drug. There may possibly be some benefit in it, but the harm 
is greater than the benefit, esiiecialh' if we look at it from a social as well as an 
individual point of view. ( Cf. 5:90-91). 

241 Gambling: maysir. literally, a means of getting sometiiing too easily, getting a 
profit without working for it; hence gambling. That is the principle on which 
gambling is prohibited. The form most familiar to the Arabs was gambling by 
casting lots by means of amiws, on die principle of a lottery: the arrows were 
marked and served the same jnirpose as a mo<lern lottery ticket. .Soinediiiig, e.g., 
the carcass of a slaughtered animal, w as di\ ided into une(}iial parts. The iiiai ked 
arrows were drawn iroiii a hag. Some were blank and those who drew tlieiii got 
notiiing. Others indicated prizes, wliich were big or small. Whether you got a big 
share or a small share, or nothing, depended on ])uie luck, unless there was fraud 
also on the part of some persons concerned. The principle on which the objection 
is based is: that, even if there is no fraud, you gain what you have not earned, or 
lose on a mere chance. Dice and wj^ering are righdy held to be within the 
<lefiiiitioii of gambling. (R). 

242 Hoarding is no use either to ourselves, or to any one else. We should use the 
wealth we need; any superfluities we must spend in good works or in charity. 



27 



The Noble Qur'an 



220. (Their bearings) on this life and the Hereafter(243). 
They ask thee concerning orphans(244). Say: "The 
best thing to do is what is for their good; if ye mix 
their affairs with yours, they are your brethren; but 
Allah knows the man who means mischief from the 
man who means good. And if Allah had wished. He 
could have put you into difficulties: He is indeed 
Exalted in Power, Wise(245)." 

243 G;imbling ;iik1 intemperance are soeial as well as iiidhidual sins. 'I'hey may 
ruin us in our c>r(linar\' e\en"(lay woridh' iile, as well as our spiritual liiture. In case 
it is suggested that tliere is no harm in a little indulgence, we aie asked to think 
over all its aspects, social and individual - worldly and spiritual. 

244 For Ori)hans the best rule is to kecf) their f)ropert>', household, and accounts 
separate, lest there should be any temptation to get a personal advantage to their 
guardian hy mixing diem with the guardian's property', household or accounts-also 
to keep clear ol an\' ideas ot marriage, where this fiduciary relation exists. Q. 
6:152 may possibh' suggest coniplcle separalioii. Rul il inav be an econonn' and 
an advantage to the or])liaii to lia\ c his ])ropeit\' and arrouiils administered with 
the guardian's property and accounts and to have him live in die guardian's 
household, or to marry into the guardian's family, especially where the orphan's 
property is small and he or she has no other friend. The test is: what is best in the 
orphan's interests? If the guardian does fall into temptation, even if human law 
does not detect him, he is told he is sinning in Allah's 

245 The idea in Islam is not to make Allah's Law a burdensome letter, but In case 
a man's path in all Idnds ot ditficult situations l)y ()utting him on his iiouour and 
trustir^ him. The strictest probity is demanded of him, but if he falls short of it, he 
is told that he cannot escape Allah's punishment even though he may evade 
human punishment. 

221. Do not marry unbelieving(245-A) women 
(idolaters), until they believe: A slave woman who 
believes is better than an unbelieving woman, even 
though she allures you. Nor marry (your girls) to 
unbelievers until they believe: A man slave who 
believes is better than an unbeliever, even though he 
allures you. Unbelievers do (but) beckon you to the 
Fire. But Allah beckons by His Grace to the Garden (of 
bliss) and forgiveness, and makes His Signs clear to 
mankind: That they may celebrate His praise. 

245-A Literalh' "pagan", 

222. They ask thee concerning women's courses. Say: 
They are a hurt and a pollution(247): So keep away 
from women in their courses, and do not approach 
them until they are clean. But when they have purified 
themselves, ye may approach them in any manner, 
time, or place(248) ordained for you by Allah. For 
Allah loves those who turn to Him constantly and He 
loves those who keep themselves pure and clean. 

247 Adhfiii: hurl, ])olliition. Both asjiects must be reineml>ered. Physical 
cleanliness and puritj' make for liealtli, bodily and spiritual. But die matter should 
be looked at from the woman's point of view as well as the man's. To her there is 
danger of hurt, and she should have every consideration. In the animal world, 
instinct is a guide which is obeyed. Man should in this respect be better: he is 
often worse. 

248 Ihiytlm: A c()ni])rehensi\e word relerring to manner, time, or place. The 
most tielicate matters are here referred to in tlie most discreet and yet helpful 
terms. In sex morality, manner, time, and place are all important: and the highest 
standards are set by social laws, by our own refined instinct of mutual 
consideration, and above all, by the light shed by the highest Teachers from the 
wisdom which they receive from our Maker, AVho loves purity and cleanliness in 
all things. 

223. Your wives are as a tilth(249) unto you; so approach 
your tilth when or how ye will; but do some good act 
for your souls beforehand; and fear Allah. And know 
that ye are to meet Him (in the Hereafter), and give 
(these) good tidings(250) to those who believe. 

249 Sex is not a thing to he ashamed of, or to be treated lightly, or to he indulged 
to excess. It is as solemn a lact as an\' in life. Il is com])ared to a husbandman's 
tilth; it is a serious affair to liim; he sows the seed in order to reap the har\'est. But 
he chooses his own time and mode of cultivation. He does not sow out of season 



nor cultivate in a manner which will injure or exhaust the soil. He is wise and 
considerate and does not run riot. Coming from the simile to human beings, every 
kind of mutual consideration is re(|uired, but ab<)ve all, we must remember that 
even in these matters there is a spiritual aspect. We must never forget our souls, 
and that we are responsible to Allah. It was carnal-niinded men who invented the 
doctrine of original sin: "Behold," says the Psalmist, "I was shajjcn in ini([iiit\', and 
in sin did my mother conceive me" (Psalms 51:.:)). This is entirely repudiated by 
Islam, in which the office of father and mother is held in the highest veneration. 
Every child of pure love is bom pure. Celibacy is not necessarily a virtue, and may 
be a vice. 

250 Our highest syjiritual ambition should be the hojjc of meeting Allah, To 
u[)hold such a ho])e is to gi\e glad tidings lo jieoplc ot faith. It would oiih' be 
unrepentant sinners who would fear tiie meeting. Note how tiie most sensuous 
matters are discussed frankly, and immediately taken up into the loftiest regions of 
spiritual urdiftment 

224. And make not Allah. s (name) an excuse in your 
oaths against doing good, or acting rightly, or making 
peace between persons; for Allah is One Who heareth 
and knoweth(251) all things. 

251 The Arabs had many special kinds of oaths, for each of which they had a 
special name in their language. Some of them related to sex matters, and caused 
misunderstanding, alienation, division, or separation between husband and wife. 
This and the following three verses refer to them all. In 2:224 we are first of all 
told in perfectly general terms that we are not to make an oath in the name of 
Allah as excuse for not doing the righl thing when it is pointed out to us, or for 
refraining from doing soniediing which will bring people togetiier. If we were 
swayed by anger or passion or mere caprice, Allah knows our inmost hearts, and 
right conduct and not obstinacy or tiuibbling is what He demands from us. (Cf. 
66:2). 

225. Allah will not call you to account for thoughtlessness 
in your oaths, but for the intention in your 
hearts(252); and He is Oft-forgiving, Most Forbearing. 

252 It has been held that thoughdess oaths, if there is no intention behind them, 
can be expiated by an act of charity. ( Cf. 5:89). 

226. For those who take an oath for abstention from their 
wives, a waiting for four months is ordained; if then 
they return, Allah is Oft-forgiving, Most Merciful. 

227. But if their intention is firm for divorce, Allah 
heareth and knoweth all things(253). 

253 Verses 225-227 should be read together with verse 224. The latter, though it 
is perfecdy general, leads up to the other three. 

The Pagan Arabs had a custom very unfair to women in wedlock, and this was 
suppressed by Islam. Sometimes, in a fit of anger or caprice, a husband would 
take an oath hy Allah not to approach his \vife. 'Hiis dej)ri\"ed her of conjugal 
rights, but at die same time ke])t her tied to him indehnitcK', so that she could not 
many again. If the hiisl)and was remonstrated with, he would sa\' that his oath hy 
Allah bound him. Islam in the first ]>lace disa])])ro\ed ol ihoiighlless oaths, l)ut 
insisted on proper solemn intentional oaths being scrupulously ol)sened. In a 
serious matter like that affecting a wife, if the oath was put forward as an excuse, 
the man is told that it is no excuse at all. Allah looks to intention, not mere 
thoughdess words. The parties are allowed a period of four months to make up 
their minds and see if an adjustment is possible. Reconciliation is recommended, 
but if they are really determined against reconciliation, it is unfair to keep them 
tied indefinitely. 

228. Divorced women shall wait concerning themselves 
for three monthly periods. Nor is it lawful for them to 
hide what Allah Hath created in their wombs, if they 
have faith in Allah and the Last Day. And their 
husbands have the better right to take them back in 
that period, if they wish for reconciliation(254). And 
women shall have rights similar to the rights against 
them, according to what is equitable; but men have a 
degree (of advantage) over them(255). And Allah is 
Exalted in Power, Wise. 

254 Islam tries to maintain the married state as far as possible, especially where 
children are concerned, but it is against the restriction of the liberty of men and 
«-omen in such \ itally important matters as love and family life. It will check hasty 
action as lar as possible, and leave the door to reconciliation open at many stages. 
Even after divorce a suggestion of reconciliation is made, subject to certain 
precautions (mentioned in the following verses) against thoughdess action. A 



28 



The Noble Qur'an 



period of waiting (iddah) for three monthly courses is prescribed, in order to see 
if the marriage conditionally dissolved is likely to result in issue. But this is not 
necessary where the divorced woman is a virgin: 33:49. It is definitely declared 
that men and women shall have similar rights against each other. 

255 The difference in economic position between the sexes makes the man's 
rights and liabilities a Htde greater than the woman's. Q. 4:34 refers to the duty of 
the man to maintain the woman, and to a certain difference in nature between the 
sexes. Subject to this, the sexes are on terms of equality in law, and in certain 
matters the weaker sex is eiititkxi to speeial jjroteetion. 

229. A divorce is only(256} permissible twice: after that, 
the parties should either hold Together on equitable 
terms, or separate with kindness.(257} It is not lawful 
for yoU/ (Men), to take back any of your gifts (from 
your wives), except when both parties fear that they 
would be unable to keep the limits ordained by 
Allah. (258) If ye (judges) do indeed fear that they 
would be unable to keep the limits ordained by Allah, 
there is no blame on either of them if she give 
something for her freedom. These are the limits 
ordained by Allah, so do not transgress them if any do 
transgress the limits ordained by Allah, such persons 
wrong (Themselves as well as others). (259) 

256 Where (li\"orfe for mutual incompatihilit}' is allowed, there is danger that ihc 
parties might act hastily, then repent, and again wish to separate. To prevent such 
capricious action repeatedly, a Umit is prescribed. Two divorces (with a 
reconciliation between) are allowed. After that the parties must definitely make up 
their minds, either to dissolve the union permanendy, or to live honourable lives 
together in mutual love and forebearance-to "hold together on ecjuitable terms," 
neither party worrying the other nor grumbling nor evading the duties and 
responsibilities of marriage f & 

257 If a separation is inevitable, the parties should not throw mud at each other, 
but recognise what is right and honourable on a consideration of all the 
circumstances. In any case a man is not allowed to ask back for any gifts or 
property he may have given to tlie wife. I'his is for the protection of the 
economically weaker sex. Lest that protective provision itself work against the 
woman's freedom, an exception is made in the next clause. 

258 All other prohibitions and limits prescribed here are in the interests of good 
and honourable lives for both sides, and in the interests of a clean and honourable 
social life, ^vithout jnihlie or pn\"ale scandals. If there is any fear that in 
saleguardiiig her economic rights, licr \cry Ireedom of [jcrson may suffer, the 
liushanc! relnsing llie dissolulion oi marriage, and j)erha])s Ircatmg her 
cruellw llicii, m snrh e\re]Mi()nal cases, it is ])ennissil)le to ^wn some malcrial 
coiisHleration lo ilic linsl)and, but the need and equity of this should be submitted 
to the judgemcnl of impartial judges, i.e., properly constituted courts. A divorce of 
tliis kind is caHed khul'. 

259 Wrong (rlicinselves as well as others): Zalhnun: for the root meaning of zulm 
see n. .'il to 2:8.'). 

230. So if a husband divorces his wife (irrevocably}(260}, 
he cannot, after that, remarry her until after she has 
married another husband and he has divorced her. In 
that case there is no blame on either of them if they 
reunite, provided they feel that they can keep the 
limits ordained by Allah. Such are the limits ordained 
by Allah, which He makes plain to those who 
understand. 

260 This is in continuation of the first sentence of 2:229. Two divorces followed 
by reunion are permissibk; the third time the divorce becomes irrevocable, until 
the woman marries some other man and he divorces her. This is to set an almost 
impossible condition. The k'sson is: ii a man loves a woman he should not allow a 
sudden gust ot temper or anger lo induce him lo take hast\' action. What happens 
after two di\'orces, it the man lakes her l)ack? Sec n. 2fil to 2:281. 

231. When ye divorce(261) women, and they are about 
to fulfil the term of their ('Iddat), either retain them 
back or let them go; but do not retain them to injure 
them, (or) to take undue advantage;(262) if any one 
does that; He wrongs his own soul. Do not treat 
Allah's Signs as a jest,(263) but solemnly 
rehearse(264) Allah. s favours on you, and the fact 
that He sent down to you the Book and Wisdom, for 



your instruction. And fear Allah, and know that Allah 
is well-acquainted with all things. 

261 If the man takes back his wife after two divorces, he must do so only on 
e(|nitabk~ terms, i.e., lie must not ])ul pressure on the woman to yjrejudice her 
rl^lll^ m aii\" \va\". and tlic\" must Inc rk'an and honourable li\'es, respectmg each 
ollicr's personalities. There are licrc iwo conditional clauses: (1) 'when ye di\()rec 
«()men,' and (2) 'when they fiillil their /c/i'/^i/;.'' toUowed h\' two conscfjuential 
clauses, (H) 'take tiiem back on eciuitable terms,' or (4) 'set them free with 
kindness.' The first is connected with the third and the second with the fourth. 
Therefore if the husband wishes to resume marital relations, he need not wait for 
'Iddah. But if he does not so wish, she is free to marry someone else after 'Iddah. 
For the meaning of Iddah see n. 254 above. 

262 Let no one think that the lil)erty gi\en to him can he used lor his own selfish 
ends. It he uses the law lor the injuiy ot the weaker [)art\', his own moral and 
Spiritual nature suffers. 

263 These difficult <]uesiioii>, of sc\ rclalioiis are ollen treated as a joke. Bui they 
profoundly affect our iii(li\ idual In cs, llic li\es ol our rliildreii. and the piirit\' and 
well-being of the society' in which we live. This aspect ot die cjuestion is reiterated 
again and again. 

264 Rehearse: dhikr. Cf. 2:151 and n. 156. We are asked to remember in our 
own minds, and to proclaim and praise, and be proud of Allah's favours on us. 
His favours are immeasurable: not the least are His Revelations, and the wisdom 
which He has given to us to enable us to judge and act up to His guidance. 

232. When ye divorce women, and they fulfil the term of 
their ('Iddat), do not prevent them(265) from 
marrying persons of their choice, if they mutually 
agree on equitable terms. This instruction is for all 
amongst you, who believe in Allah and the Last Day. 
That is (the course Making for) most virtue and purity 
amongst you and Allah knows, and ye know not. 

265 The termination of a marriage bond is a most serious matter for family and 
social life. And even' lawful device is approved which can equitably hrinj^ hack 
those who ha\c ii\"cd together, pixwidcd onh' there is mutual hne and the\' can live 
on honourable tenns with each other. It these conditions are fulfilled, it is not 
right for outsiders to prevent or hinder reunion. They may be swayed by property 
or other considerations. This verse was occasioned by an actual case that was 
referred to the Prophet in his lifetime. 

233. The mothers shall give suck(266) to their offspring 
for two whole years, if the father desires to complete 
the term. But he shall bear the cost of their food and 
clothing(266-A) on equitable terms. No soul shall have 
a burden laid on it greater than it can bear. No mother 
shall be Treated unfairly on account of her child. Nor 
father on account of his child, an heir shall be 
chargeable in the same way. If they both decide on 
weaning, by mutual consent, and after due 
consultation, there is no blame on them. If ye decide 
on a foster-mother for your offspring, there is no 
blame on you, provided ye pay (the mother) what ye 
offered, on equitable terms. But fear Allah and know 
that Allah sees well what ye do. 

266 As this comes in the midst oi regulations on divorce, it applies primarih" Ko 
cases ol di\'orce, where some dehiiitc rule is necessaiy, as tiie father and mother 
would not, on account ol the di\<)rce, ])rohal)ly l)e on good terms, and the 
interests ot the children must he salegiiarded. As, howe\"er, the wording is 
perfectiy general, it has been held that tiie principle applies ecjually to tiie tatiier 
and mother in wedlock: each must fulfil his or her part in the fostering of the 
child. On the other hand, it is provided that the child shall not be used as an 
excuse for dri\ing a hard bargain on either side. By mutual consent they can agree 
to some course that is reasonable and equitable, both as regards the period before 
weaning (the maximum being two \ears) and the engagement of a wet-nurse, or 
(hy analog")) lor artificial leediiig. But die mother's ])n\"ileges must not he curtailed 
simply hecaiise l)y mutual consent she does not nurse tiic baby. In a matter of this 
kind the ultimale ap])eal must he to godliness, for all legal remedies are imperfect 
and may be misused. (CI. 81:14). 

266-A I.e., in the case of divorce. [Eds.]. 

234. If any of you die and leave widows behind, they 
shall wait concerning themselves four months and ten 
days:(267) When they have fulfilled their term, there 
is no blame on you if they dispose of themselves in a 



29 



The Noble Qur'an 



just and reasonable manner. And Allah is well 
acquainted with what ye do. 

267 The Iddah of widowhood (four months and ten days) is longer than the 
Idfbih of divorce {three nionthh" eoiirses. 2:118). Ill the lallcr the only 
eoiisideratioii is to aseerlaiii il lliere is aii\' uiiboni issue ol tlie iiian ia;;e (lissoKcd. 
This is clear troiii 88: 19, where it is laid down liial llicre is no 'hUbiti tor \irgin 
divorcees. In the former tliere is in addition tlie consideration of moiiriiiiig and 
respect for the deceased hushand. In either case, il it is proved that there is 
unborn issue, there is of course no question of remarriage for the woman imtil it is 
bom and for a reasonable time afterwards. Meanwhile her maintenance on a 
reasonable scale is chargeable to the late husband or his estate. 

235. There is no blame on you if ye make an offer of 
betrothal or hold it in your hearts. (268) Allah knows 
that ye cherish them in your hearts: But do not make a 
secret contract with them except that you speak to 
them in terms honourable, nor resolve on the tie of 
marriage till the term prescribed is fulfilled. And know 
that Allah Knoweth what is in your hearts, and take 
heed of Him; and know that Allah is Oft-Forgiving, 
Most Forbearing. 

268 A definite contract of remarriage for the woman during her period of Iddah 
of widowhood is forbidden as obviously unseemly, as also any secrecy in such 
matters. It would bind the woman at a time when she is not fitted to exercise her 
fullest ju(^ement But circumstances may arise when an offer {open for future 
consideration but not immediately decided) may be to her interests, and this is 
permissible. {R). 

236. There is no blame on you if ye divorce women before 
consummation or the fixation of their dower; but 
bestow on them (A suitable gift), the wealthy 
according to his means, and the poor according to his 
means - A gift of a reasonable amount is due from 
those who wish to do the right thing. 

237. And if ye divorce them before consummation, but 
after the fixation of a dower for them, then the half of 
the dower (Is due to them), unless they remit it or 
(the man's half) is remitted(269) by him in whose 
hands is the marriage tie;(270) and the remission (of 
the man's half) is the nearest to righteousness. And 
do not forget Liberality between yourselves. For Allah 
sees well all that ye do. 

269 The law declares that in such a case half the dower fixed shall he paid by the 
man to the woman. But it is open to the woman to remit the half due to her or to 
the man to remit the half which he is entitied to deduct, and thus [lay the whole. 

270 //;);; in whose h;mds is die m^rri^c tic : According to Hanaf i doctrine this is 
the husliand himself who can ordinarily by his act dissolve the marriage. It 
therefore [)elio\es him to be all die more liberal to the woman and pay her the full 
dow er e\en ii tlie marriage was not consummated. 

238. Guard strictly your (habit of) prayers, especially the 
Middle Prayer;(271) and stand before Allah in a 
devout (frame of mind). 

271 The Middle Prayer. AJ Salat al wvsta : may be translated "the best or most 
excellent prayer." Authorities differ as to the exact meaning of this phrase. The 
weight of authorities seems to be in favour of interpreting this as the 'Asr prayer {in 
the middle of the afternoon). This is apt to be most neglected, and yet this is the 
most necessary, to remind us of Allah in the midst of our worldly affairs. {R). 

239. If ye fear (an enemy)(272), pray on foot, or riding, 
(as may be most convenient), but when ye are in 
security, celebrate Allah's praises in the manner He 
has taught you, which ye knew not (before). 

272 Verses 238-239 are parenthetical, introducing the subject of prayer in danger. 
This is more fttlly dealt with in 4:101-03. 

240. Those of you who die and leave widows should 
bequeath for their widows a year's maintenance and 
residence;(273) but if they leave (The residence), 
there is no blame on you for what they do with 



themselves, provided it is reasonable. And Allah is 
Exalted in Power, Wise. 

273 Opinions differ whether the provision {of a year's maintenance, with 
residence), for a \iidow', is abrotiated In" the share wliicii die \\idow' gets (oiie- 
ciglitli or onc-iourtli) as an heir ( 1:12 ). 1 do not tliiiils it is. rite l)C([iicst (wlicre 
made) takes ettect as a charge on die property', hut die widow can leave the house 
before the year is out, and presumably maintenance then ceases. 

241. For divorced women (a one time provision should be 
paid) on a reasonable (scale). This is a duty on the 
righteous. 

242. Thus doth Allah Make clear His Signs to you: In 
order that ye may understand. 

243. Didst thou not Turn by vision to those who 
abandoned their homes, though they were thousands 
(In number), for fear of death? Allah said to them: 
"Die": Then He restored them to life.(274) For Allah is 
full of bounty to mankind, but Most of them are 
ungrateful. 

274 We now return to the subject of Jihad, which we left at 2:214-216. We are to 
he under no illusion about it. If we are not prepared to fight for our faith, with our 
lives and all our resources, both our lives and our resources will be wiped out by 
our enemies. As to life, Allah gave it, and a coward is not likely to save it. It has 
happened again and again in liistory tliat iiieii wiio taiiieh' stibinitted to be dii\"en 
from their homes aldiough diey were more numerous tiian tiieir enemies, had the 
sentence of death pronounced on them for their cowardice, and they deserved it. 
But Allah gives ftirther and fiirther chances in His mercy. This is a lesson to every 
generation. The Commentators differ as to the exact episode referred to, but the 
wording is perfectly general, and so is the lesson to be learnt from it 

244. Then fight in the cause of Allah, and know that Allah 
Heareth and knoweth all things. (275) 

275 For Allah's cause we must fight, but iie\'er to satisfy our own selfish passions 
or greed, lor the warning is rejieated: "Allali hearetli and knoweth all things"; all 
deeds, words, and motives are pertectiy open before Him, however we might 
conceal them from men or even from ourselves. See 2:216. n. 236. 

245. Who is he that will loan to Allah a beautiful 
loan, (276) which Allah will double unto his credit and 
multiply many times? It is Allah that giveth (you) 
Want or plenty, and to Him shall be your return. 

276 Spending in the cause of Allah is called metaphorically "a beautiful loan". It is 
excellent in many ways: {!) it shows a beautifid spirit of self-denial; {2) in other 
loans there may be a doubt as to the safety of your capital or any return thereon; 
here you give to the Lord of All, in Whose hands are the keys of want or plenty; 
gi\iiig, you nia\' ha\ e iiiaiiilold hlessings, and widihokling, you may even lose what 
you have. If we remember that our goal is Allah, can we turn away from His 
cause? rCf 64:17 and 3:180-181). 

246. Hast thou not Turned thy vision to the Chiefs of the 
Children of Israel after (the time of) Moses(277)? they 
said to a prophet (278)(That was) among them: 
"Appoint for us a king, that we May fight in the cause 
of Allah." He said: "Is it not possible(279), if ye were 
commanded to fight, that that ye will not fight?" They 
said: "How could we refuse to fight in the cause of 
Allah, seeing that we were turned out of our homes 
and our families?" but when they were commanded to 
fight, they turned back, except a small band among 
them. But Allah Has full knowledge of those who do 
wrong. 

277 The next generation after Moses and Aaron was ruled by Joshua, who crossed 
the Jordan and settled the tribes in Palestine . His rule lasted for 25 years, after 
which there was a jieriod of 320 \ ears when die Israelites liad a clie(]uered histoiv. 
They were not united among thciiiscK es, and stillcred iiiain ic\crscs at tlic hands 
of the Midianites, Aiiialekites, and otiier tribes o[ Palestine . 1 lie\' [re(]ueiitl\' 
lapsed into idolatiy and descried the worsiii]) ol the true (iod. from tune to time 
a leader appeared among diem who assumed dictatorial powers. Acting under a 
sort of theocratic commission from Allah, he pointed out their backslidings, 
reunited them under His banner, and restored, from time to time and place to 
place, the power of Israel . These dictators are called Judges in the English 
translation of the Old Testament. The last of their line was Samuel, who marks 



30 



The Noble Qur'an 



the transition towards the line of Kings on the one hand and of the later Prophets 
on the other. He may be dated approximately about the 1 1th century B.C. 

278 This was Samuel. In his time Israel had sullered trom mueli corruption 
within and many reverses witliout. The Philistines had made a great attack and 
defeated Israel with great slaughter. The Israelites, instead of relying on Faith and 
their own valour and cohesion, brought out their most sacred possession, the Ark 
of the Covenant, to help them in the %ht But the enemy captured it, carried it 
away, and retained it for seven months. The Israelites forgot that wickedness 
cannot screen itself behind a sacred relic. Nor can a sacred relic help the enemies 
<)i lailh. The enemy found tliat the Ark l)roughl nothing but misftjrtune for 
ihemsehes, and were glad to abandon it. It ap])arently remained t\vent\' years in 
the \ illage ((jnrvnJi) ol Ya'arim (Kirjath jearim): I. Samuel, 7:2. Meanwhile the 
people pressed Samuel to appoint them a king, lliey thought tliat a king would 
cure all their ills, whereas what was wanting was a spirit of union and discipline 
and a readiness on tbeir part to fight in the cause of Allah. 

279 Samuel knew as a Prophet that the peo[)le were fickle and onI\ wanled to 
cover their own want of union and true spirit b\' asking lor a king. They re]>Iie(l 
with s])irit in words, but when it came to action, they lailed. They hid ihemsehes 
in caves and rocks, or ran away, and even tliose who remained "followed him 
trembling": I. Samuel, 13:6-7. 

247. Their Prophet said to them: "(Allah) hath appointed 
Talut(280) as king over you." They said: "How can he 
exercise authority over us when we are better fitted 
than he to exercise authority/ and he is not even 
gifted/ with wealth in abundance?" He said: "(Allah) 
hath Chosen him above yoU/ and hath gifted him 
abundantly with knowledge and bodily prowess: Allah 
Granteth His authority to whom He pleaseth. Allah 
careth for all, and He knoweth all things." 

280 'l alur die Aral)ic name tor Saul, who was tall and handsome, l>ul l)eIonge(l to 
the tribe of Benjamin, the smallest tribe in Israel . His worldly belongings were 
slender, and it was when he went out to search for some asses which had been lost 
from his father's house that he met Samuel and was anointed king by him. The 
people's fickleness appeared immediately after he was named. They raised all 
sorts of petty objections to him. The chief consideration in their minds was 
selfishness: each one wanted to be leader and king himself, instead of desiring 
sincerely the good of the people as a whole, as a leader should do. 

248. And (further) their Prophet said to them: "A Sign of 
his authority is that there shall come to you the Ark of 
the covenant(281)/ with (an assurance) therein of 
security(282) from your Lord/ and the relics left by the 
family of Moses and the family of Aaron/ carried by 
angels(283). In this is a symbol for you if ye indeed 
have faith." 

281 Ark of the Covenant: Tahut: a chest of acacia wood covered and lined with 
pure gold, about .') ft. x Hft v 8 It. See Kxod. 2,5:10-22. It was to contain the 
"testimony of Allah", or llic Ten ('ommandmcnrs engraved on stone, with relics of 
Moses and Aaron. lis (Jold Iid was lo be the "Mercy Scat." This was a sacred 
[jossession to Israel . It was lost lo tiie enemy in the earh' ])arl ol Samuel's 
minisny; see n. 278 to 2:246. When it came back, it remained in a village for 
twenty years, and was apparentiy taken to the capital when kingship was instituted. 
It thus became a symbol of unity and authority. (R). 

282 Scciirit}': sakinah = salety, traiuiuillih", peace. l_;iter Jewish writings use tiie 
same word for a symbol of Allah's Glory in the U'abernaele or tent in which the 
Ark was kept, or in the Temple when it was built by Solomon. (Cf. 9:26 ). 

283 Carried by angels : these words refer to the Tabut or Ark. (R). 

249. When Talut set forth with the armies, he said(284): 
"(Allah) will test you at the stream: if any drinks of its 
water/ He goes not with my army: Only those who 
taste not of it go with me: A mere sip out of the hand 
is excused." but they all drank of it, except a few. 
When they crossed the river,- He and the faithful ones 
with him,they said: "This day(285) We cannot cope 
with Goliath and his forces." but those who were 
convinced that they must meet Allah, said: "How oft/ 
by Allah. s will. Hath a small force vanquished a big 
one? Allah is with those who steadfastly persevere." 

284 A ('ommander is hampered h\' a large lorcc il it is nol m ])criecl disci])line 
and does not wholeheartedly believe in its Commander. lie must get rid ot all the 
doubtful ones, as did Gideon before Saul, and Henry V, in Shakespeare's story 



long afterwards. Saul used the same test as Gideon: he gave a certain order when 
crossing a stream: the greater part disobeyed, and were sent back. Gideon's story 
will be found in Judges, 7:2-7. 

285 Even in the small band tiiat remained taitlilul, diere were some who were 
appalled by the number of the enemy when they met him face to face, and saw the 
size and strength of the enemy Commander, the giant Goliath G^alut). But there 
was a very small band who were determined to face all odds because they had 
perfect confidence in Allah and in the cause for which they were fighting. They 
were for making a firm stand and seeking Allah's help. Of that number was David: 
see next note. 

250. When they advanced to meet Goliath and his forceS/ 
they prayed: "Our Lord! Pour out constancy on us and 
make our steps firm: Help us against those that reject 
faith." 

251. By Allah. s will they routed them; and David(286) 
slew Goliath; and Allah gave him power and wisdom 
and taught him whatever (else) He willed(287). And 
did not Allah Check one set of people by means of 
another/ the earth would indeed be full of mischief: 
But Allah is full of bounty to all the worlds(288}. 

286 Note how the whole story is compressed into a few words as regards 
narration, but its spiritual lessons are dwelt upon from many points of view. The 
Old Testament is mainly interested in the narrative, which is full of detail, but says 
Kttle about the universal truths of which every true story is a parable. The Qur'an 
assumes the story, but tells the parable. 

David was a raw youth, with no arms or armour. He was not known even in the 
Israelite camp, and the giant Goliath mocked him. Even David's own elder 
brother chided him for deserting his sheep, for he was a poor shepherd lad to 
outivard a])pearance, l>ut his faith had made him more tlian a match for the 
Philistine hosts. When Saul ollered his own annour and arms lo Da\ id, ihe young 
hero declined, as he had not Iried them, while his shepherd's sling and stall \\ere 
his weii-Eried iin])leinenrs. He ])icked u]) fne smooth ])cbbles on the spot Irom ihe 
stream, and used his sling to such etlect that he knocked down (Joliath. He then 
used Goliath's own sword to slay him. riiere was consternation in the Philistine 
army: they broke and fled, and were [jursued and cut to pieces. 

Ajjart h'om the main lesson that it we would jjresen'c our national existence and 
our laith it is our diit}" lo light with courage and lirmness, there are other lessons in 
Da\'id's story: (I) numl)ers do nol coiinl, l)ul lailh, delerminalion and ihe l>lessing 
ol Allah: (2) size and sireiiglh arc ol no axail againsi Iriilli. courage, and carcliil 
planning; (H) the hero tries his own weapons, and tliose diat are available to him at 
the time and place, even though people may laugh at him; (4) if Allah is with us, 
the enemy's weapon may become an instrument of his own destruction; 0) 
personalit\' contiuers all dangers, and puts heart into our own wavering friends; (6) 
pure faith brings Allah's reward, which may take many forms: in David's case it 
was Power, Wisdom, and other gifts; see next note. 

287 Da\'id was not only a shepherd, a warrior, a king, a wise man, and a projihet, 
but was also endowed with the gifts ot poetry and music. (R). 

288 Allah's plan is iini\ersal. He hnes and protects Ilis creatiux's and His 
bounlies are lor all worlds (1:2 n. 20). To protect one He may lia\"e to check 
anotiier, but we must never lose faitii tiiat His love is tor all in boundless measure. 
(Cf. 22:40 ). 

252. These are the Signs of Allah, we rehearse them to 
thee in truth: verily Thou art one of the messengers. 

253. Those messengers We endowed with gifts, some 
above others(289): To one of them Allah spoke(290); 
others He raised to degrees (of honour}(291); to 
Jesus the son of Mary We gave clear (Signs)(292), 
and strengthened him with the holy spirit(292-A). If 
Allah had so willed, succeeding generations would not 
have fought among each other, after clear (Signs) had 
come to them, but they (chose) to wrangle, some 
believing and others rejecting. If Allah had so willed, 
they would not have fought each other; but Allah 
Fulfilleth His plan(293). 

289 Different gifts and different modes of procedure are prescribed to Allah's 
Messengers in different ages, and perhaps their degrees are different though it is 
not for mortals, with our impeiiect knowledge, to make au\' dilference betiveen 
one and another ol Allah's Messengers (2:l8fi). :\.s this winds u]> the argument 
about hgliting, diree illustrations aie given trom die past, how it affected Allah's 
Messengers. To Moses Allah spoke direcdy: he led his men for forty years 



31 



The Noble Qur'an 



through the wilderness, mainly fighting against the unbelief of his own people; he 
organised them to fight with the sword for Palestine, but was raised to Allah's 
mercy before his enterjjrisc ripened, ;md it fell to JosIuim to e;irr\' out his j)hm. 
David, though a mere she])her<l 1k>\', was chosen by Alhih. lie o\erlhre\v the 
greatest warrior <>i his lime, hcfaiiic a king, and waged sueeessiul wars, being also a 
])roplRi. a ]KKi. and iiiiisieiaii. Jesus was "strengthened with the Holy Spirit": he 
was gi\"en no \\ eapons to fight, and his mission was of a more limited charaeter. In 
Mulumnnad's mission these and other characters were combined. Gander than 
Jesus, he organised on a vaster scale than Moses, and from Mad i nah he ruled 
and gave laws, and the Qur'an has a vaster scope than the Psalms of David. (Cf. 
2:285). 

290 Moses: see note above 

291 There is a two-fold sense: they were raised to high posts of honour, and they 
rose by degrees. I take the reference to be to David. 

292 a'2:87. See n. 401 to 3:62 

292-A "Holy Spirit," according to commentators signifiers Gabriel. lEds.l 

293 II some power of choice was to be given to man, his selfishness inevitably 
caused di\ isions. It must not be supposed that it frustrates Allah's Plan. He carries 
il out as He wiW. 

254. O ye who believe! Spend out of (the bounties)(294) 
We have provided for you, before the Day comes when 
no bargaining (Will avail), nor friendship nor 
intercession(295). Those who reject Faith they are the 
wrong-doers. 

294 Spend, i.e., give away in charity, or employ in good works, but do not hoard. 
Good works would in Islam include everything that advances the good of one that 
is in need whether a neighbour or a stranger, or that advances the good of the 
community, or even the good of the person himself to whom Allah has given the 
bounty. But it must be real good and there should be no admixture of baser 
motives, such as \ ainglon . or false indulgence, or encouragement of idleness, or 
playing olTone person agaiiisl aiioiliei. The bounties include mental and spiritual 
gifts as well as wealdi and material gilts. 

295 a'2:123 and 2:48. 

255. Allah. There is no god but He,-the Living, the Self- 
subsisting, Eternal(296). No slumber can seize Him 
nor sleep. His are all things in the heavens and on 
earth. Who is there can intercede in His presence 
except as He permitteth? He knoweth what 
(appeareth to His creatures as) before or after or 
behind them(297). Nor shall they compass aught of 
His knowledge except as He willeth. His Throne doth 
extend(298} over the heavens and the earth, and He 
feeieth no fatigue in guarding and preserving 
them(299) for He is the Most High, the Supreme (in 
glory). 

296 Tins IS Aw/f .'// Kiirsi, ihc "X'erse ol ihe Throne". Who can translale lis 
glorious meaning, or re])i()(luce llie iln llini ol its \\ell-chosen and eoin])reheiisi\"e 
words? E\en in the original Arabic llie iiieaiiiiig seems lo l>e greater than can he 
expressed in words. The attril)utes ot yVllah are ditterent trom anjlhing we know 
in our present world: He lives, but His life is self-subsisting and eternal: it does not 
depend upon other beings and is not limited to time and space. Perhaps the 
attribute of Qayyum includes not only the idea of "Self-subsisting" but also the idea 
of "Keeping up and maintaining all life." His life being the source and constant 
support of all derived forms of life. Perfect life is perfect acti\"itA', in contrast to the 
im|)erieet lite which we see around us, which is not oiih' subject to death l)ul lo ihe 
need lor resi or slowed-down acti\ity, (something which is l)ehveen ai:"li\"ily and 
sleep, lor which I, in common wilh other translators, lia\e used the word 
"slumber") and tiie need lor lull sleep itselt. But iVllah lias no need tor rest or 
sleep. His activity, like His life, is perfect and self-subsisting. Contrast with this the 
expression used in Psalms 78:65: "Then the Lord awaked as one out of sleep, and 
like a mighty man tiiat shoutetli by reason of \rine." (Cf.'l{):\{)9-\\{)). (R). 

297 Alter we realise that I lis Lile is al)solule Lite, His Being is al>solii(e Being, 
\\lnlc ollicrs are contingent and e\"aiiescciil, our ideas ot hea\"en and earth \anish 
like shadows. What is behind tiiat shadow is He. Such realitj' as our heavens and 
our earth possess is a reflection of His absolute Reality. The pantheist places the 
wrong accent when he says that everything is He. The truth is better expressed 
when \ve say that everything is His. How dien can any creatures stmd before Him 
as of right, and claim to intercede for a fellow-creature:' In the first place both are 
His, and He cares as much for one as tor the other. In the second place, they are 
both de])endent on His will and command. But He in His Wisdom and Plan ma\' 
grade His creatures and give (me superiority over anotiier. Then by His will and 
permission such a one may intercede or help according to the laws and duties laid 



on him. Allah's knowledge is absolute, and is not conditioned by Time or Space. 
To us, His creatures, these conditions always apply. His knowledge and our 
knowledge are therefore in different categories, and our knowledge only gets some 
reflection of Reality when it accords with His Will and Plan. ^tX 20:1 10). 

298 Throne: seat, power, knowledge, symbol of authority. In our thoughts we 
exhaust everythii^ when we say "the heavens and the earth". Well, then, in 
everything is the working of Allah's power, and will, and authority. Everythir^ of 
course includes spiritual things as well as things of sense. (R). 

299 A lite ot acti\'ity that is inijjcrtecr or relati\"e would not onh" need rest tor 
canying on its own activities, but would be in need ot dout)le rest when it has to 
look after and guard, or cherish, or help other activities. In contrast witti this is the 
Absolute Life, which is free from any such need or contingency. For it is supreme 
above anythir^ that we can conceive. 

256. Let there be no compulsion(300) in religion: Truth 
stands out clear from Error: whoever rejects evil and 
believes in Allah hath grasped the most trustworthy 
hand-hold, that never breaks(301). And Allah heareth 
and knoweth all things. 

300 Compulsion is incompatible with religion: because (1) religion depends upon 
faith and will, and these would be meaningless if induced by force; (2) Truth and 
Error have been so clearh' shown up !)\' the mercy of Allah that tliere should he 
no doubt in llie minds of an\ pcrsmis ol good \\\\\ as io the tnndanienlals ol failh; 
(3) Allali's protection is continuous, and His Plan is always to lead us trom die 
depths of darkness into the clearest light 

301 Handhold: something which the hands can grasp for safety in a moment of 
danger. It may be a loo[) or a handle, or anchor. If it is without flaw, so that there 
is no danger ol breaking, our salel\' is absolnteh" assured so long as \i"e hold fast to 
il. Our salcK ihcii (IcpciuU on oiir own will and laitli: Allah's help and protection 
will always be unlailing it we hold lirnily lo Allah and Irusi in Iliin. (CI. 21:82 ). 

257. Allah is the Protector of those who have faith: from 
the depths of darkness He will lead them forth into 
light. Of those who reject faith the patrons are the evil 
ones: from light they will lead them forth into the 
depths of darkness. They will be companions of the 
fire, to dwell therein (For ever). 

258. Hast thou not Turned thy vision to one who disputed 
with Abraham(302) About his Lord, because Allah had 
granted him power? Abraham said: "My Lord is He 
Who Giveth life and death." He said: "I give life and 
death". Said Abraham: "But it is Allah that causeth the 
sun to rise from the east: Do thou then cause him to 
rise from the West." Thus was he confounded who (in 
arrogance) rejected faith. Nor doth Allah Give 
guidance to a people unjust(303). 

302 1 he thi ee verses 2,'58-26() have tjeen the subject ot much controversy as to the 
exact meaning to be attached to the incidents and the precise persons alluded to, 
whose names are not mentioned. In such matters, where the Qur'an has given no 
names and the Prophet has himself given no indication, it seems to me useless to 
speculate, and still worse to jjiit forward positive opinions. In {|uestions of 
learning, sjjecnlations are olleii interesting. But it seems to me that the meaning of 
the Qur'an is so wide and unuersal llial we are in danger ot inissiiig llie real and 
eternal ineaning il we go on dis])uting al>oui minor points. All three incidents are 
such as may ha])pen again and again in any pro])hel's litetinie, and he seen in 
im])ersonal \ ision at an\' time. Here they are connected witii At Mustata's vision as 
shown l>y ihe opening words ot verse 2,'>8. (R). 

303 The first ])oinl illustrated is tiie ])ride ot power, and the impotence o! human 
})ower as against Allah's ])ower. The ])erson who disputed \villi Abraliain ina\" lia\"e 
been Niinrod or some ruler in Bal>ylonia , or indeed elsewhere. I name Halnlonia 
as it was the original home ot Ahraham ( I'r ot tiie Clialdees), and Bal>ylon prided 
hcrselt on her arts and sciences in the ancient world. Science can do many 
wonderful things; it could then; it can now. But the mystery of life baffled science 
then, as it continues to baffle science now, after many centuries of progress. 
Abraham had faith, and referred hack ever\thing to the true Cause of Causes. A 
sceptical ruler might jestingly sa\': "I ha\e tiie jjowcr ot lite and death." A man of 
science might say: "We have investigated the laws ol lite and death. " Ditterent 
kinds of powers lie in the hands of kings and men ot knowledge. The claim in 
Ixjth cases is tnie in a xcry limited sense. But Abraham confounded tiie claimer by 
going back to tundanieiilals. "If you had the ultimate power, why could you not 
make ihe sun rise trom the West?" 

259. Or (take) the similitude of one who passed by a 
hamlet, all in ruins(304) to its roofs. He said: "Oh! 



32 



The Noble Qur'an 



how shall Allah bring it (ever) to life, after (this) its 
death?" but Allah caused him to die for a hundred 
years, then raised him up (again). He said: "How long 
didst thou tarry (thus)?" He said: (Perhaps) a day or 
part of a day." He said: "Nay, thou hast tarried thus a 
hundred years; but look at thy food and thy drink; 
they show no signs of age; and look at thy donkey: 
And that We may make of thee a sign unto the people. 
Look further at the bones, how We bring them 
together and clothe them with flesh(305)." When this 
was shown clearly to him, he said: "I know that Allah 
hath power over all things." 

304 This incident is rctcn cd \"Mri<)iisl\' (1) to Ezckid's \ision of <ii \' hones (Ezckicl, 
87:1-10); (2) to Nchcniiah's \i.sit toJcnisMlcni in rnins iittcr the C;i])ti\it\', and lo ils 
rehuilding (Ncheniiah, 2:11-20): and (H) lo 'll/.a\T. or Ezra, or Esdras, the serihe, 
[jriesl, and relornier, who was sent h\' liic Pcr>>ian King after the Capti\it\' to 
Jerusalem, and ahout whom there are man\' Jewish legends. As to (1), diere are 
only four words in this verse about bones. As to (2) and (3), there is nothir^ 
specific to connect this verse with either. The wording is perfectly general, and we 
must understand it as general. I think it does refer not only to individual, but to 
national death and resurrection. 

305 A man is in despair when he sees the destruction of a whole people, city, or 
civilisation. But Allah can cause resurrection as He has done many times in 
history, and as He will do at the final Resurrection. Time is nothing before Allah. 
The doubter thinks that he has been dead or "tarried thus" a day or less when the 
period has been a centun". On the other hand, the food and drink which he left 
behind is intact, and as Ircsh as it was when he left it. But the donke\' is not only 
dead, l>iit nothing bill bones is left of it. And betore the man's eyes, the bones are 
reunited, clothed with flesh and hk>od, and reslored to life. Moral: (1) Time is 
notliing to Allali; (2) It affects dilferent tilings in different ways; (3) The keys of life 
and death are in Allah's hands; (4) Man's power is nothir^; his faith should be in 
Allah. 

260. Behold! Abraham said: "My Lord! Show me how 
Thou givest life to the dead(306)." He said: "Dost thou 
not then believe?" l-le said: "Yea! but to satisfy My 
own understanding(307)." He said: "Take four birds; 
Tame them to turn to thee; put a portion(308) of them 
on every hill and call to them: They will come to thee 
(Flying) with speed. Then Icnow that Allah is Exalted in 
Power, Wise." 

306 Verse 2.38, we saw, illustrated Allah's power nycv Life and Death, contrasted 
witli man's vain boasts or imaginings. Verse 2,>!) lUnstiated how Time is immaterial 
to Allah's workings; things; individuals and nations are subject to laws of life and 
death, which are under Allah's complete control, however much we may be 
misled b\" a])])earances. (R). 

307 Abraham had comjilete laith in Allah's power, l>iU he \vanted, with Allah's 
Ijcrmission, to gi\e an ex])lanation of lhat faith to iiis own heart and mind. Where 
I have translated "satisf\' in\' own understanding," the literal translation would be 
"satisfy my own heart." 

308 .1 porlioii (j/ tiiein: Jnz The Commentators understand this to mean diat 
the birds were to be ciil u]) and pieces of ihem were lo be i)iit on the hills. The 
cutdng up or killing is not mentioned, but they say that it is implied by an ellipsis, 
as the question is how Allah gives life to the dead. (R). 

261. The parable of those who spend their substance in 
the way of Allah is that of a grain of corn: it groweth 
seven ears, and each ear Hath a hundred grains. Allah 
giveth manifold increase to whom He pleaseth: And 
Allah careth for all and He knoweth all things. 

262. Those who spend their substance in the cause of 
Allah, and follow not up their gifts with reminders of 
their generosity or with injury,-for them their reward 
is with their Lord: on them sliall be no fear, nor shall 
they grieve. 

263. Kind words(309) and the covering of faults are 
better than charity followed by injury. Allah is free of 
all wants, and He is Most-Forbearing. 

309 A very high standard is set for chanty. ( 1) It must be in the way of Allah. (2) It 
must expect no reward in this world. (3) It must not be followed by references or 
reminders to the act of charity. (4) Still less should any annoyance or injury be 



caused to the recipient, e.g., by boasting that the giver relieved the person in the 
hour of need. Indeed, the kindness and the spirit which turns a blind eye to other 
people's faults or shortcomings is the essence of charitv': these things are better 
than charily if charit\' is spoilt b\' tricks that do harm. At the same time, while no 
reward is to be expected, there is abundant reward from Allah — material, moral, 
and spiritual — according to His own good ])leasiu'e and ])lan. If we sjiend in the 
way of Allah, it is not as if Allah was in need of our charity. On the eonti ar>' our 
shortcomings are so great that we require His utmost forbearance before any good 
that we can do can merit His praise or reward. Our motives are so mixed that our 
best may really be very poor if judged by a very strict standard. (Cf. 2:215 and 
2:273-276). 

264. O ye who believe! cancel not your charity by 
reminders of your generosity or by injury,- like those 
who spend their substance to be seen of men, but 
believe neither in Allah nor in the Last Day(310). They 
are in parable like a hard, barren rock, on which is a 
little soil: on it falls heavy rain, which leaves it (Just) 
a bare stone. They will be able to do nothing with 
aught they have earned. And Allah guideth not those 
who reject faith. 

310 False charity, "to be seen of men," is really no charity. It is worse, for it 
betokens a disbelief in Allah and the Hereafter. "Allah seeth well whatever ye do* 
(2:265). It is compared to hard barren rock on which by chance has fallen a little 
soil. Good rain, which renders fertile soil more fruitful, washes away the Htde soil 
which this rock had, and exposes its nakedness. What good can hypocrites derive 
even from the little wealth they may have amassed? 

265. And the likeness of those who spend their 
substance, seeking to please Allah and to strengthen 
their souls, is as a garden, high and fertile: heavy 
rain(311) falls on it but makes it yield a double 
increase of harvest, and if it receives not Heavy rain, 
light moisture sufficeth it. Allah seeth well whatever 
ye do. 

31 1 IVue charit}" is like a field with good soil on a high situation. It catches good 
showers of ram, the inoisture penetrates the soil, and \et its ele\"ate(l situation 
keeps 11 well-drained, and healtln" fa\"ourable conditions increase ils out])ut 
enormously. But su])]K>sing e\"en that the rain is not abundant, it catches dew and 
makes the most of any little moisture it can get, and that is sufhcient for it. So a 
man of true charity is spiritually healthy; he is best situated to attract the bounties 
of Allah, which he does not hoard selfishly but circulates freely. In lean times he 
still produces good works, and is content with what he has. He looks to Allah's 
pleasure and the strengthening of his own soul. 

266. Does any of you wish that he should have a 
garden(312) with date-palms and vines and streams 
flowing underneath, and all kinds of fruit, while he is 
stricken with old age, and his children are not strong 
(enough(313) to look after themselves)- that it should 
be caught in a whirlwind, with fire therein, and be 
burnt up? Thus doth Allah make clear to you (His) 
Signs; that ye may consider. 

312 The truly spiritual nature of charity having been explained in three parables 
(2:261, 264, 265) a foiuth parable is now added, explaining its bearing on the 
whole of our life. Suppose we had a beautiful garden well-\\'atered and fertile, with 
dehghtfiol views of streams, and a haven of rest for mind and body, suppose old 
age were creeping in on us, and our children were either too young to look after 
themsehes or too feeble in health; how should we feel if a sudden whirhvind came 
witli lightning or tire in its train, and burnt it up, thus blasting the whole of our 
hopes for the present and for the future, and destroying the result of all our labour 
and savings in the past? Well, this life of ours is a probation. We may work hard, 
we may save, we may have good luck. We may make ourselves a goodly 
pleasance, and have ample means of support for ourselves and our children. A 
great whirlwind charged with lightning and fire comes and burns uyj the whole 
show. We are too old to begin again: our children are too young or feeble to help 
us to repair the mischief. Our chance is lost, because we did not pnnide against 
such a contingenc\'. The whirhvind is the "wrath to come": the pro\ision against it 
is a life of true charity and righteousness, which is tlie only source of tiue and 
lasting happiness in this world and the next. Without it we are subject to all the 
vicissitudes of this uncertain life. We may even spoil our so-called "charity" by 
insistir^ on the obligation which others owe to us or by doing some harm, because 
our motives are not pure. 

313 Not strong (enough): (lu'nik'u: literally weak, decrepit, infirm, possibly 
referring to both health and will or character. 



33 



The Noble Qur'an 



267. O ye who believe! Give of the good things which ye 
have (honourably) earned(314), and of the fruits of 
the earth which We have produced for you, and do not 
even aim(315} at getting anything which is bad, in 
order that out of it ye may give away something, when 
ye yourselves would not receive it except with closed 
eyes(316). And know that Allah is Free of all wants, 
and worthy of all praise(317). 

314 According to the English proverb "Charit\' covers a niuhitude ol sins". Such a 
sentiment is strongly disapjinn ed in Islam. Charily has \-a\uc onh il (1) sonieihing 
good and vahiable is gi\"en, (2) which has been honoiirahh earned or ac(]uirc(l by 
ihe gn er, or (3) \\hicli is ])r<)duced in nalure and cm be relerred lo as a bounty ol 
jVllali. (1) may include such tilings as are ot use and value to others though they 
may be of less use to us or superfluous to us on account of our having acquired 
something more suitable for our station in life: for example, discarded clothes, or 
an old horse or a used motor car; but if the horse is vicious, or the car engine so 
far gone that it is dangerous to use, then the gift is worse than useless; it is 
jjositively harmful, and the giver is a wrongdoer. (2) applies to fraudulent 
eonipany-jM'oniolers, who earn great credit by giving a\vay in chariU' some ol their 
ill-gollen gains, or lo robbers (e\"en if they call thenisehes l>y high-sounding 
names) who "rob IVier to ])ay Paul". Islam will ha\e nothing to do with tainted 
property. Its economic code re(juires that eveiy gain should be honest and 
honourable. Even "charity" would not cover or destroy the taint. (3) lays down a 
test in cases of a doubtful gain. Can we refer to it as a gift of Allah? Obviously the 
produce of honest labour or agiienlture can be so referred to. In modern 
commerce and speculation there is much of {|uite the contraiy character, and 
charit>' will not cover the taint. Some kinds ot art, skill or talent are God-given: it is 
the highest kind ot charit\' to teach them or share their product. Others are the 
contrary: they are bad or tainted. In the same way some professions or services 
may be tainted, if these tend to moral harm. 

315 The preceding note tries to indicate some of the things which are bad or 
tainted. We should not even tliink of accjuiring them for ourselves, soothing our 
conscience by the salve that we shall practise charity out of them. 

316 Closed eyes imply disgust or connivance because of some feature which we 
would not openly acknowledge. 

317 To dedicate tainted things to Allah is a dishonour to Allah. Who is 
independent of all wants, and who is worthy of all honour and praise. (Cf. 22:64). 

268. The Evil one threatens you with poverty and bids 
you to conduct unseemly. Allah promiseth you His 
forgiveness and bounties(318). And Allah careth for 
all and He knoweth all things. 

318 Good and evil draw us o[)posite ways and b\' opposite motives, and the 
contrast is well-marked out in charit\'. When we think of doing some real act of 
kindness or charity, we are assailed with doubts and fear of impoverishment; but 
Evil supports any tendency to selfishness, greed, or even to extravagant 
expenditure for show, or self-indulgence, or unseemly appetites. On the other 
hand, Allah draws us on to all that is kind and good, for that way lies the 
forgiveness of our sins, and greater real prosperity and satisfactitm. No kind or 
generous act ever ruined any one. It is false generosit>' that is sometimes shov\Ti as 
leading lo ruin. As Allah knows all our inoti\"es and cares tor all, and has 
everything in His power, it is obvious which course a wise man will choose. But 
wisdom is rare, and it is only wisdom that can appreciate true well-being and 
distinguish it Irom the false appearance of well-being. 

269. He granteth wisdom to whom He pleaseth; and he to 
whom wisdom is granted receiveth indeed a benefit 
overflowing; but none will grasp the Message but men 
of understanding. 

270. And whatever ye spend in charity or devotion, be 
sure Allah knows it all. But the wrong-doers have no 
helpers. 

271. If ye disclose (acts(319) of) charity, even so it is 
well, but if ye conceal them, and make them reach 
those (really) in need, that is best for you: It will 
remove from you some of your (stains of) evil. And 
Allah is well acquainted with what ye do. 

319 It is better to seek no publicity in charity. But if it is known there is no harm. 
If it is for public purposes, it must necessarily be known, and a jjcdantic show of 
concealment may itselt be a tault. The harm ol publicity lies in motives of 
ostentation. We can better reach the really deserving poor by quiedy seeking for 



them. The spiritual benefit ensures to our own souls, provided our motives are 
pure, and we are really seeking the good pleasure of Allah. 

272. It is not required of thee (O Messenger., to set them 
on the right path(320), but Allah sets on the right 
path whom He pleaseth. Whatever of good ye give 
benefits your own souls, and ye shall only do so 
seeking the "Face(321)" of Allah. Whatever good ye 
give, shall be rendered back to you, and ye shall not 
Be dealt with unjustly. 

320 In connection with charity this means that we must relieve those really in 
need, whether they are good or bad, on the right patli or not, Muslims or 
othenvise. It is not tor us lo judge in these matters. Allah will give light according 
to His wisdom. Incidentally il adds a iiirdier meaning lo die command, "Let there 
be no compulsion iii religion" (2:2.>f)). For coin])ulsioii nia\' iiol onh' be by torce, 
but by economic necessily. In matters ot religion we must iiol e\"eii coin])el by a 
bribe ol charity. The chiet nioti\"e in charitv' should l)e Allah's ])leasure and our 
own S])irilual good. This was addressed in the first instance to Al Mnstala in 
Madinah, but it is ol uni\"ersal ajiplication. 

321 See note to 2:112, WitjJi means literally: face, countenance; hence, favour, 
glory, Self, Presence. 

273. (Charity is) for those in need, who, in Allah. s cause 
(322)are restricted (from travel), and cannot move 
about in the land, seeking (For trade or work): the 
ignorant man thinks, because of their modesty, that 
they are free from want. Thou shalt know them by 
their (Unfailing) mark: They beg not importunately 
from all the sundry. And whatever of good ye give, be 
assured Allah knoweth it well. 

322 Indiscriminate acts of so-called charity are cxmdemned as they may do more 
hann than good (see 2:252). The real l)eiieliciaries of charitv' are indicated. They 
must be in want. And the want nnist be due to some honourable cause. For 
example, tliey may be doing some unpaid sen ice, such as teaching, or ac(iiiiring 
knowledge or skill, or be in exile for their faith, or in other ways be prevented 
from seeking employment or doing strenuous work. "Allah's cause* must not be 
narrowly interpreted. All sincere and real service to humanity comes within the 
definition. Such men do not beg from door to door. It is the duty of those who are 
well-to-do, or die Public Purse, to find diem out. (Cf. 51:19). (R). 

274. Those who (in charity)(323) spend of their goods by 
night and by day, in secret and in public, have their 
reward with their Lord: on them shall be no fear, nor 
shall they grieve. 

323 We recapitulate the beauty of charit\' (i.e., unselfish giving of one's self or 
one's goods) before we come to its opjiosite, i.e., the selfish grasping greed of 
usury against those hi need or distress. Charity' instead of impoverishing you will 
enrich you: \oii: will \va\c more hap])iness and less fear. Contrast it with what 
follows-the degradation ot die gras])ing iisiux'r. 

275. Those who devour usury(324) will not stand except 
as stand one whom the Evil one by his touch Hath 
driven to madness(325). That is because they say: 
"Trade is like usury(326)," but Allah hath permitted 
trade and forbidden usury. Those who after receiving 
direction from their Lord, desist, shall be pardoned for 
the past; their case is for Allah (to judge); but those 
who repeat (The offence) are companions of the Fire: 
They will abide therein (for ever). 

324 Usur\' is condemned and [jrohibited in the strongest j)ossible terms. There 
can be no (juestion about the prohibition. When we come to the definition of 
usur>' there is room for ditference of opinitm. 'Umar, according to Ibn Kathir, felt 
some difficulty in the matter, as the Prophet left this world before the details of the 
question were settied. This was one of the three questions on which he wished he 
had had more light from the Prophet, the other two being Khilafah and Ka&lab 
(see 4:12 , n. 518). Our 'Ulama', ancient and modem, have worked out a great 
body of literature on usury, based mainly on economic conditions as they existed 
at die rise of Islam. (OT 3:130). (R). 

325 An apt simile: whereas legitimate trade or industry increases the prosperity 
and stability of men and nations, a dependence on usury would merely encourage 
a race of idlers, cruel blood-suckers, and worthless fellows who do not know their 
own good and therefore akin to madmen. 



34 



The Noble Qur'an 



326 Owing to the fact that interest occupies a central position in modern 
economic hfe, and specially since interest is the very life blood of the existing 
financial institutions, a number of Muslims h;n'c been iuclined to interpret it in a 
manner which is radically different from ihe uii(lerstau(liug of Muslim scholars 
throughout the last fourteen centuries and is also shar])ly in conflict v\itli the 
categorical statements ot the Prophet (peace be on him). According to Islamic 
teachings any excess on the capital is rib'a (interest). Islam accepts no distinction, 
insofar as prohibition is concerned, between reasonable and exorbitant rates of 
interest, and thus what came to be regarded as the difference between usury and 
interest; nor between returns on bonus for consumption and those for production 
purposes and so on. [Eds.]. 

276. Allah will deprive usury of all blessing, but will give 
increase for deeds of charity: For He loveth not 
creatures ungrateful and wicked. 

277. Those who believe, and do deeds of righteousness, 
and establish regular prayers and regular charity, will 
have their reward with their Lord: on them shall be no 
fear, nor shall they grieve(327). 

327 The contrast between charity and unlawful grasping of wealth began at 2:274, 
where this phrase occurs as a theme. Here the theme finishes with the same 
phrase. The following four verses refer to further concessions on behalf of 
debtors, as creditors are asked to (a) give up even claims arising out of the past on 
account of usury, and(b) to give time for payment of capital if necessary, or (c) to 
write off the debt altogether as an art of charity. 

278. O ye who believe! Fear Allah, and give up what 
remains of your demand for usury, if ye are indeed 
believers. 

279. If ye do it not. Take notice of war(328) from Allah 
and His Messenger. But if ye turn back, ye shall have 
your capital sums: Deal not unjustly, and ye shall not 
be dealt with unjustly. 

328 This is not war for opinions, but an ultimatum of war for the liberation of 
debtors unjusdy dealt with and oppressed. 

280. If the debtor is in a difficulty, grant him time Till it is 
easy for him to repay. But if ye remit it by way of 
charity, that is best for you if ye only knew. 

281. And fear the Day when ye shall be brought back to 
Allah. Then shall every soul be paid what it earned, 
and none shall be dealt with unjustly. 

282. O ye who believe! When ye deal with each other, in 
transactions involving future obligations in a fixed 
period of time, reduce them to writing(329) Let a 
scribe write down faithfully as between the parties: 
let not the scribe refuse to write: as Allah(330) Has 
taught him, so let him write. Let him who incurs the 
liability dictate, but let him fear His Lord Allah, and 
not diminish aught of what he owes. If they party 
liable is mentally deficient, or weak, or unable Himself 
to dictate(331). Let his guardian dictate faithfully, and 
get two witnesses, out of your own men(332), and if 
there are not two men, then a man and two women, 
such as ye choose, for witnesses, so that if one of 
them errs, the other can remind her. The witnesses 
should not refuse when they are called on (For 
evidence). Disdain not to reduce to writing (your 
contract) for a future period, whether it be small or 
big: it is juster in the sight of Allah, More suitable as 
evidence, and more convenient to prevent doubts 
among yourselves but if it be a transaction hich ye 
carry out on the spot among yourselves, there is no 
blame on you if ye reduce it not to writing. But take 
witness whenever ye make a commercial contract; 
and let neither scribe nor witness suffer harm. If ye do 
(such harm), it would be wickedness in you. So fear 
Allah; For it is Allah that teaches you. And Allah is well 



acquainted with all things(333). If ye are on a 
journey, and cannot find a scribe, a pledge with 
possession (may serve the purpose)(334). And if one 
of you deposits a thing on trust with another(335), let 
the trustee (faithfully) discharge his trust, and let him 
Fear his Lord conceal not evidence; for whoever 
conceals it, - his heart is tainted(336) with sin. And 
Allah knoweth all that ye do. 

329 1 he first part ot the \'erse deals \\'\{\\ Uansactions involving future payment or 
future consideration, and the second ])art with transactions in which payment and 
delivery are made on the spoi. Examples of the former are if goods are brought 
now and payment is promised at a fixed time and place in the iuture, or if cash is 
paid now and delivery is contracted for at a fixed time and place in the luture. In 
such cases a written document is recommended, but it is held that the words later 
on in this verse, tliat it is juster... more suitable as evidence, and more convenient 
to prevent doubts," etc., imfjly that it is not obligatoiy in law. Examples of the latter 
kind-cash ])a\inent and (leli\"er\' on the s])ot-re<iuire no e\idence in writing, but 
appai ently oral witnesses to such U ansactions are rectmimended. 

330 The scribe in such matters assumes a fiduciary capacity; he should therefore 
remember to act as in the presence of Allah, with fiall justice to both parties. The 
art of writing he should look up<m as a gift from Allah, and he should use it as in 
His service. In an illiterate population the scribe's position is still more 
responsible. 

331 Possibly the person "mentally deficient, or weak, or unable to dictate," may 
also be incapable of makir^ a valid contract, and the whole duty would be on his 
guardian, who again must act in perfect good faith, not only protecting but 
vigilandy promoting the interests of his ward. 

332 It is desirable that the men (or women) who are chosen as witness should be 
from the circle to which the parties belor^, as they would best be able to 
understand the transaction, and be most easily available if their evidence is 
required in future. 

333 Commercial morality is here taught on the highest ]jlane and yet ni the most 
practical manner, both as regards the bargains to be made, die evidence to be 
provided, the doubts to be avoided, and the duties and rights of scribes and 
witnesses. Probity even in worldly matters is to be, not a mere matter of 
convenience or policy, but a matter of conscience and religious duly. Even our 
everyday transactions are to be carried out as in the presence of Allah. 

334 A pledge or securit>' stands on its own inde])endent tooting, though it is a \ery 
convenient form of closing the bargain where the parties cannot trust each other, 
and cannot get a written agreement with [jroper witnesses. 

33.5 Hie Law of Deposit im])lies great trust in the l)epositar\' on the ])arl ol the 
Depo^iilor. The l)e]K)sitar\' !)econie^ a irusiec, and the doclnnc ol Trust can he 
lurther de\elo])ed on that basis. The Iriislee's duty is to guard the interests ol the 
[jcrsoii on whose helialt he holds the trust and to render l>ack the ])ropert\' and 
accounts when rcfiuircd according lo the terms ot the trust. This dut\' again is 
linked to the sanction of Religion, which l etjuircs a higher standard dian L;iw. 

336 It sometimes happens that it some iiicomenienl piece ol e\"ideiice is 
<lcstroyed or concealed, we gain a great achantage inatenallw \\'e arc warned not 
to yield to such a temptation. The concealment ot evidence has a serious eltect on 
oiu" own moral and s])irilii;il lilc, lor il taints the ver\' source ot higher lite, as 
tyijiticd by die heart. The heart is also die seat ot our secrets. We are told that die 
sin will reach our most secret being, though the sin may not be visible or open to 
the world. Further, the heart is the seat of our affections, and false dealir^ taints all 
our affections. 

283. If ye are on a journey, and cannot find a scribe, a 
pledge with possession (may serve the 
purpose)(334). And if one of you deposits a thing on 
trust with another(335). Let the trustee (Faithfully) 
discharge His trust, and let him fear his Lord. Conceal 
not evidence; for whoever conceals it,- His heart is 
tainted(336) with sin. And Allah Knoweth all that ye 
do. 

334 A pledge or security stands on its own independent footing, though it is a very 
convenient form of closing the bargain where the parties cannot tmst each other, 
and cannot get a written agreement with proper witnesses. 

335 Ulie Law oi Deposit iin])lies great triisl in the Depositary on the part of the 
Depositor. The Depositary becomes a ti ustee, and the doctrine of Trust can be 
further developed on that basis. The trustee's duty is to guard the interests of the 
person on whose behalf he holds the trust and to render back the property and 
accounts when required according to the terms of the trust This duty again is 
linked to the sanction of Religion, which requires a higher standard than Law. 



35 



The Noble Qur'an 



336 It sometimes happens that if some inconvenient piece of evidence is 
destroyed or concealed, we gain a great advantage materially. We are warned not 
to yield to such m temptation. The concealment of evidence has a serious effect on 
our own moral and spiritual life, for it tiints the very source of higher life, as 
ly]Mlic(l by the heart. The heart is also the seat of oiu' secrets. We are told that the 
sin will reach our most secrel being, though the sin may not be visible or open lo 
tlie world. Furtlier, tlie heart is tlie seat of our affections, and false dealing t;iints all 
our affections. 

284. To Allah belongeth all that is in the heavens and on 
earth. Whether ye show what is in your minds or 
conceal it, Allah Calleth you to account for it. He 
forgiveth whom He pleaseth, and punisheth whom He 
pleaseth, for Allah hath power over all things. 

285. The Messenger believeth in what hath been revealed 
to him from his Lord, as do the men of faith. Each one 
(of them) believeth in Allah, His angels. His books, 
and His Messengers(337). "We make no distinction 
(they say) between one and another(338) of His 
messengers." And they say: "We hear, and we obey: 
(We seek) Thy forgiveness(339), our Lord, and to 
Thee is the end of all journeys." 

337 This Surah started with the question of faith (2:3-4), showed us various aspects 
of faith and the denial of faith, gave us <)rdinances for the new jieople oi Islam as a 
commimity, and now rounds off the argument again with a conlession ol laith and 
ol its ])raciical manileslalion in conduct ("we hear and we obe\"), and closes on a 
note of humility, so that we may confess our sins, ask for forgiveness, and pray for 
Allah's help and guidance. (Cf. 24:51). 

338 Cf. 2:253, n. 289. It is not for us to make any distinction between one and 
another of Allah's Messei^ers; we must honour them all equally, though we know 



that Allah in His wisdom sent them with different kinds of mission and gave them 
different degrees of rank. 

339 When our lailh and conduct are sincere, we realise how far from perfection 
we are, and we humbly pray to Allah tor the torgi\"eness of our sins. VVe feel that 
Allah imposes no burden on us that we cannot bear, and with this realisation in 
our hearts and in the confession of our lips, we go to Him and ask for His help 
and guidance. /(CZ 24:51). 

286. On no soul doth Allah Place a burden greater than it 
can bear(340). It gets every good that it earns, and it 
suffers every ill that it earns. (Pray:) "Our Lord! 
Condemn us not if we forget or fall into error; our 
Lord! Lay not on us a burden Like that which Thou 
didst lay on those before us(341); Our Lord! Lay not 
on us a burden greater than we have strength to bear. 
Blot out our sins, and grant us forgiveness. Have 
mercy on us. Thou art our Protector; Help us against 
those who stand against faith." 

340 Cf. 2:233. In that verse the burden was in terms of material wealth; here it is 
in terms of spiritual duty. Assured by Allah that He will accept from each soul just 
such duty as it has the ability to offer, we pray further on for the fulfilment of that 
jjroniise. (0^28:62). 

341 We musi nol be arrogant, and think that because Allah has granted us His 
favour and merc\' we ha\e no need to exert oursehes, or that we are oursehes 
superior to tliose before us. On the conUary, knowing how much they failed, we 
pray that our burdens should be lightened, and we confess our realisation that we 
have all the greater need for Allah's mercy and forgiveness. And so we end the 
whole argument of the Surah with a prayer for Allah's help, not in our own selfish 
ends, but in our resolve to uphold Allah's truth against all Unbelief. 



36 



The Noble Qur'an 



3. Al 'Imran (The Family of 'Imran) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. A. L. M(342). 

342 See note to 2:1. 

2. Allah. There is no god but He,-the Living, the Self- 
Subsisting, Eternal(343}. 

343 Cf. 2:255. 

3. It is He Who sent down to thee (step by step), in 
truth, the Boole, confirming what went before it; and 
He sent down the Law (of Moses) and the Gospel(344) 
(of Jesus) before this, as a guide to mankind, and He 
sent down the criterion(345) (of judgment between 
right and wrong). 

344 111 sonic editions the break between verses H and 4 occurs liere in tlie middle 
ot tlie sentence, [>nt in tbe edition ot //r/Z/z 'I Idiiiiaii , followed by tlie Egyptian 
Concordance J'^t/i Raliman, the break occurs at the word Furqan. In verse- 
divisions our classicists have mainly followed rhythm. As the word Furqan from 
this point of view is parallel to the word Intiq a m, which ends the next verse, I 
have accepted the verse-division at Furqan as more in consonance with Qur'anic 
rhythm. It makes no real difference to the numbering of the verses, as there is 
only a <]nestion of whether one line should go into verse 3 or verse 4. (R). 

345 Chilcrum: Fi!rq;m:{o\ iiieaiiiiig see 2:,')'-i ii. 68, 

4. Then those who reject Faith in the Signs of Allah will 
suffer the severest penalty, and Allah is Exalted in 
Might, Lord of Retribution. 

5. From Allah, verily nothing is hidden on earth or in the 
heavens. 

6. He it is Who shapes you in the wombs as He 
pleases(346). There is no god but He, the Exalted in 
Might, the Wise. 

346 Who can jjcnctratc the niystcn' ol life when ;i new lile is just l>eing l>oni, 
except Allah? The reference to tlie mystery of birth prepares us for tlie mystery of 
the birth Jesus mentioned in 3:41 and the following verses. 

7. He it is Who has sent down to thee the Book: In it are 
verses basic or fundamental (of established meaning); 
they are the foundation(347) of the Book: others are 
allegorical. But those in whose hearts is perversity 
follow the part thereof that is allegorical/ seeking 
discord, and searching for its hidden meanings, but no 
one knows its hidden meanings except Allah. And 
those who are firmly grounded(348) in knowledge 
say: "We believe in the Book; the whole of it is from 
our Lord:" and none will grasp the Message except 
men of understanding. 

347 This passage gives us an nuporlant chie to the interfjretation of the Holy 
Qur'an. Broadh' sjieakiug it may l)e (li\i<le(l into two [jortions, nol gi\"en 
separately, hut interuiiugled: viz. (1) the nucleus or loundation oi the Book, 
literally "the mother ol ihe Book", (2) the part which is not ol weli-estahhshed 
meaning. It is xnxy lascinaiing io take up the latter, and exercise our ingenuit\' 
about its inner meaning, but it refers to such profound spiritual matters diat 
human language is inadequate to it, and though people of wisdom may get some 
light from it, no one should be dogmatic, as the final meaning is known to Allah 
alone. The Commentators usually understand the verses "of established meaning" 
(niuhkam) to refer to the categorical orders of tlie Slian'ah (or die Law), which are 
plain to everyone's understanding. But perhaps the meaning is wider: the "mother 
of the Book" must include the very foundation on which all law rests, the essence 



of Allah's Message, as distinguished from the various illustrative parables, 
allegories, and ordinances (Cf. 11:1). (R). 

348 One reatling, rejected by the majority of Commentators, but acceptetl by 
Mujahid and others, would not make a break at the point here marked Waqf 
Lazim, but would run the two sentences together. In that case the construction 
would run: "No one knows its hidden meanir^s except Allah and those who are 
firm in knowledge. They say", etc. 

8. "Our Lord!" (they say), "Let not our hearts deviate 
now after Thou hast guided us, but grant us mercy 
from Thine own Presence; for Thou art the Grantor of 
bounties without measure. 

9. "Our Lord! Thou art He that will gather mankind 
Together against a day about which there is no doubt; 
for Allah never fails in His promise(349)." 

349 This is the prayer of those who are firmly gr<)unded in knowledge. The more 
they know, the m<)re they realise how little they know of all the depths of Truth in 
the s])iritual worlds. But lhe\" lia\"e Faith. The glini])ses llie\" get ol Truth they wish 
to hold lasi in their hearts, and ihey pray Io Allah to piescr\e tlieiii iroin de\iating 
even from what light they have got. d'hcy are sure ot dieir eventual return to Allah, 
when all doubts will be solved. 

10. Those who reject Faith,- neither their possessions 
nor their (numerous) progeny will avail them aught 
against Allah. They are themselves but fuel for the 
Fire. 

11. (Their plight will be) no better than that of the 
people of Pharaoh(350), and their predecessors: They 
denied our Signs, and Allah called them to account for 
their sins. For Allah is strict in punishment. 

350 From ihe beginning ol ihe world, sin, oppression, arrogance, and want of 
Faith have gone togelher. The Pharaoh of ihe time ol Moses relied upon his 
])ower, his terriior\', his armies, and his resources to mock ai Moses the messenger 
ot Allah and to oppress die people ot Moses. Allali saved the Israelites and 
punished their oppressors through many plagues and calamities. (R). 

12. Say to those who reject Faith: "Soon will ye be 
vanquished(351) and gathered together to Hell,-an 
evil bed indeed (to lie on)! 

351 As Moses warned the Egyptians, so the warning is here sounded to the Pagan 
Arabs, die Jews and the Christians, and all who resisted F'aith, that their resistance 
would be in \;m\. Alread\' ihe battle of Badr (relerred to in the next \erse> had 
been a warning how Failli must eonijuer with llic help ol Allah, 'fhe next lew 
decades saw the Byzantine and the Persian Empires overthrown because of their 
arrogance and their resistance to the Law of Allah. 

13. "There has already been for you a Sign in the two 
armies that met (in combat)(352): One was fighting in 
the cause of Allah, the other resisting Allah, these saw 
with their own eyes Twice their number(353). But 
Allah doth support with His aid whom He pleaseth. In 
this is a warning for such as have eyes to see." 

352 Fhis refers to die battie of Badr in Ramadan in tiie second year of the Hijrah. 
The litde exiled community of Makkan Muslims, with their friends in Madman, 
had organised themselves into a God-fearing community, but were constantiy in 
danger of being attacked by their Pagan enemies of Makkah, in alliance with some 
of the disaffected elements 0ews and Hypocrites) in or near Madmah itself. The 
<lcsign of the Makkans was to gather all the resources they could, and with an 
ovenvhelming force, to crush and annihilate Muhammad and his pait\'. To this 
end Abu Siif\an was leading a richly-laden caravan from S\Tia to Makkah. lie 
called for armed aid from Makkah. The batde was foughi in the plain ol Badr, 
about 50 miles soudiwest of Madmah. The Muslim force consisted ot only about 
313 men, mostiy ill-armed, but they were led by Muhammad, and they were 
fighting for their Faith. The Makkan army, well-armed and well-equipped, 
numbered over a thousand and had among its leaders some of the most 
experienced warriors of Arabia , including Abu Jahl, the inveterate foe and 



37 



The Noble Qur'an 



persecutor of Islam. Against aJl odds the Muslims won a brilliant victory, and 
many of the enemy leaders, including Abu Jahl, were killed /(QC 30:40). (R). 

353 ll \\as ini]K)ssil>lc, wilhoul ihc miraculous aid ot Allah, lor such a sniall and 
iU-cquippcd lorcc as was tlic Muslim hand, to defeat the large and wcll-tound 
force of the enemy. But their firmness, zeal, and discipline won them divine aid. 
Enemy prisoners stated that the enemy ranks saw the Muslim force to be many 
times larger than it was. 

14. Fair in the eyes of men is tlie love of things they 
covet(354): Women and sons; Heaped-up hoards of 
gold and silver; horses branded (for blood and 
excellence); and (wealth of) cattle and well-tilled 
land. Such are the possessions of this world's life; but 
in nearness to Allah is the best of the goals (To return 
to). 

354 The pleasures of this world are first enumerated: women for love; sons for 
strength and pride; hoarded riches, which procure all luxuries; the best and finest 
pedigree horses; cattle, the measure of wealth in the ancient world, as well as the 
means and symbols of good farming in the modem work!; and bnjad acres of 
\\ cll-rillccl land. By analogx', wc may include, for oiu^ mechanised age, machines of 
ail i'iinds - tractors, motorcars, aeroplanes, the best inlcriial-comi)u,siion engines, 
etc., etc. In "heaped-up hoards of gold and silver,** the Arabic word translated 
hoards is r/anafir plural of qintar, which literally means a talent of 1,200 ounces of 
gold. (R). 

15. Say: Shall I give you glad tidings of things Far better 
than those? For the righteous are Gardens in nearness 
to their Lord, with rivers flowing beneath; therein is 
their eternal home; with companions pure (and 
holy)(355]; and the good pleasure of Allah. For in 
Allah. s sight are (all) His servants,- 

355 Cf..2m and n. 44. 

16. (Namely), those who say: "Our Lord! we have indeed 
believed: forgive us, then, our sins, and save us from 
the agony of the Fire;"- 

17. Those who show patience. Firmness and self- 
control(356); who are true (in word and deed); who 
worship devoutly; who spend (in the way of Allah.; 
and who pray for forgiveness in the early hours of the 
morning(357). 

356 Sabr (S:ihinn) includes many shades ol meaning: I lun c specified three here, 
viz., patience, fimmess, and selt-conU ol. See 2:45 and 2:1,53 and notes tliereon. 

357 True servants of Allah are described in 3:16 and 17. They have faith, 
humility, and hope (3:16); and they have certain virtues (3:17) liz., (1) patience, 
steadfastness, sell-rcslrainl, and all that goes luider the full definition ot S;ihr: this 
shows a certain attitude ol mind; (2) in all their dealings the\' are true and sincere 
as they are also in their jiromises and words; this marks them oii( in social 
conduct; (3) furdier, their spiritual worship is ciu'nest and deep, an inner 
counterpart of their outward conduct; (4) their worship of Allah shows itself in 
their love of their fellow-men, for they are ready and liberal in charity; and (5) 
their self-discipline is so great that the first thing they do every morning is humbly 
to approach their God. 

18. There is no god but He: That is the witness of Allah, 
His angels, and those endued with knowledge, 
standing firm(358)on justice. There is no god but He, 
the Exalted in Power, the Wise. 

358 Allah Himself speaks to us through His revelations (through angels) and 
through His Creation, for all Nature glorifies Allah. No thinking mind, if it only 
judges the matter fairly, can fail to find the same witness in his own heart and 
conscience. All this points to the Unity of Allah. His exalted nature, and His 
wisd<)m. 

19. The Religion before Allah is Islam (submission to His 
Will): Nor did the People of the Book dissent 
therefrom except through envy of each other(359), 
after knowledge had come to them. But if any deny 
the Signs of Allah, Allah is swift in calling to account. 



359 Baghyan: through envy, through selfish contumacy or obstinacy, through 
sheer contrary- mindedness, or desire to resist or rebel. Cf. 2:90, and 2:213. 

20. So if they dispute with thee, say: "I have submitted 
My whole self(360) to Allah and so have those who 
follow me." And say to the People of the Book and to 

those who are unlearned(361): "Do ye (also) submit 
yourselves?" If they do, they are in right guidance, 
but if they turn back. Thy duty is to convey the 
Message; and in Allah. s sight are (all) His 
servants(362). 

360 W;ijh:\\\\o\c self See n. 1 1 1 to 2:1 12. 

361 The People ol the Book may be sujiposed to know soniething about the 
pre\"ioiis religious history ot mankind. To ihem the appeal should be easy and 
intelligible, as all religion is one, and it is only being renewed in Islam. But the 
appeal is also made to the pagan Arabs, who are unlearned, and who can well be 
expected to follow the example of one of their own, who received divine 
enlightenment, and was able to bring new knowledge to them. A great many of 
both these classes did so. But the few who resisted Allah's grace, and actually 
threatened and persecuted those who believed, are told that Allah will look after 
His own. 

362 Note the literaiy skill in the argument as it proceeds. The myster>' of birth 
faindy suggests that we are coming to the story of Jesus. The exposition of the 
Book suggests that Islam is the same religion as that of the People of the Book. 
Next we are told that the People of the Book made their religion one-sided, and 
through the priesthood of the family of Imran, we are brought to the story of 
Jesus, who was rejected by a body of the Jews as Muhammad was rejected by a 
body of both Jews and Christians. 

21. As to those who deny the Signs of Allah and in 
defiance of right(363), slay the prophets, and slay 
those who teach just dealing with mankind(364), 
announce to them a grievous penalty. 

363 Right: h;i(j(j has main' shades ol meaning: (1) right, in the sense ol luu ing a 
riglit to sometliing; (2) right, in die sense of straight conduct, as opposed to wTong; 
(3) truth; (4) justice. All these shades are implied here. 

364 Kxamples of the Prophets slain were: "the righteous blood shed upon the 
earth, Irom the blood of righteous Abel unto the blood of Zacharias, son of 
Barachias, whom \'e slew between the temfjie and the altar": Matt. 23:3,3. Ct. 2:f)I. 
n. 75. Again, John the Baptist (Yaln.i, noble, chaste, a prophet, ot the goodly 
company of the righteous, 3:39 ), was bound, imprisoned, and beheaded, and his 
head presented to a dancing harlot: Matt. 14:1-1 1 (Cf. 4:155). 

22. They are those whose works will bear no fruit(365) 
in this world and in the Hereafter nor will they have 
anyone to help. 

365 0" 2:217, end. 

23. Hast thou not turned Thy vision to those who have 
been given a portion(366) of the Book? They are 
invited to the Book of Allah, to settle their dispute, but 
a party of them Turn back and decline (The 
arbitration)(367). 

366 A portion of the Book. I conceive that Allah's revelation as a whole 
throughout the ages is "The Book". The Law of Moses, and the Gospel of Jesus 
were portions of the Book. The Qur'an completes the revelation and is par 
excellence the Book of Allah (Cf. 4:44 ). 

367 The Commentators mention a particular incideni when a dispute was 
submitted by the Jews for arbitration to the Prophet, lie apjiealed to the authority 
of their own books, but they tried to conceal and prevaricate. The general lesson 
is that the People of the Book should have been the first to welcome in 
Muhammad the li\ iug exyjonent of the Message of Allah as a whole, and some of 
tliem did so; l)ut others turned away from guilty arrogance, relying on corrupted 
texts and doctrines forged out of their own fancies, though they were not 
conformable to reason and good sense. 

24. This because they say: "The Fire shall not touch us 
but for a few numbered days(368)": For their 
forgeries deceive them as to their own religion. 

368 0" 2:80. 



38 



The Noble Qur'an 



25. But how (will they fare) when we gather them 
together against a day about which there is no doubt, 
and each soul will be paid out just what it has earned, 
without (favour or) injustice? 

26. Say: "O Allah. Lord of Power (And Rule), Thou givest 
power to whom Thou pleasest, and Thou strippest off 
power from whom Thou pleasest: Thou enduest with 
honour whom Thou pleasest, and Thou bringest low 
whom Thou pleasest: In Thy hand is ail good(369). 
Verily, over all things Thou hast power. 

369 Auolhcr glorious ])Mss:igc, full ol meaning. I'hc gtn'crning jjhrasc in it all is: 
"In rh\" hand is all Clood." What is the standard l)y \\ liieh \\"e nia\' judge (J<><k1? It 
is Allah's W ill, rlierelore when we stihinit to .'Vllali's W ill, and real Islam 
illuminates us we see the highest (Jood. There has l>eeii and is mueli eontixnersy 
as to what is the Highest (Jood. To the Muslim there is no diflieult)': it is the W ill 
ol Allah, He irrust ever strive to learn and underst;ind that Will. But oiiee in that 
fortress, he is secure. He is not troubled with the rrature of Evil. 

27. "Thou causest the night to gain on the day, and thou 
causest the day to gain on the night(370); Thou 
bringest the Living out of the dead, and Thou bringest 
the dead out of the Living(371); and Thou givest 
sustenance to whom Thou pleasest, without 
measure(372)." 

370 True in many senses. In every twenty-four hours, night merges into day, and 
day into night, and there is no clear boundary between them. In every solar year, 
the night gains on the day after the summer solstice, and the day gains on the night 
after the winter solstice. But fill ther, if light and darkness are viewed as symbols of 
(a) knowledge and ignorance, (b) happiness and misery, (c) spiritual iirsight and 
spiritual blindness, Allah's Plan or Will works here too as in the physical world, 
and in His hand is all Good. 

371 We can interpret Dead and Living in even more senses than Day and Night: 
death physical, intellecttaal, emotional, spiritual. Life and Death may also apply to 
collective, group, or national life. And who has ever solved the mystery of Life? 
But Faidi refers is to Allah's Will and Plan (Cf. 10:31 ). 

372 Again true in all the senses suggested in the two previous notes. The only 
Eternal Reahty is Allah. All else has its basis and sustenance in Him. Lst our littie 
minds create fear out of "nicely calculated less or more", we are told at once that 
Allah's bounty is without measure or account 

28. Let not the believers Take for friends or helpers 
Unbelievers rather than believers: if any do that, in 
nothing will there be help from Allah, except by way of 
precaution, that ye may Guard yourselves from 
them(373). But Allah cautions you (To remember) 
Himself; for the final goal is to Allah. 

373 If Faith is a hindamental matter in our lives our associations and friendships 
will naturally be with those who share our faith. "Evil communications corrupt 
good manners": and evil company may corrupt faith. In our ordinary ever^'day 
affairs of business, we are asked to seek the help of Believers rather tlian 
Unbelievers. Only in this way can our eommiinit\' be strong iir organisatioir and 
urrity. But where there is no (|uesti<>n ol ])refeienee, or where in self-defence we 
have to take the assistance of those not belonging to our faith, that is permissible. 
In any case we must not weaken oitr brotherhood: we must try to make it stionger 
if possible. 

29. Say: "Whether ye hide what is in your hearts or 
reveal it, Allah knows it all: He knows what is in the 
heavens, and what is on earth. And Allah has power 
over all things. 

30. "On the Day when every soul will be confronted with 
all the good it has done, and all the evil it has done, it 
will wish there were a great distance between it and 
its evil. But Allah cautions you (To remember) 
Himself. And Allah is full of kindness to those that 
serve Him." 



31. Say: "If ye do love Allah, Follow me: Allah will love 
you and forgive you your sins: For Allah is Oft- 
Forgiving, Most Merciful." 

32. Say: "Obey Allah and His Messenger.: But if they turn 
back, Allah loveth not those who reject Faith. 

33. Allah did choose Adam and Noah, the family of 
Abraham, and the family of 'Imran above all people,- 

34. Offspring, one of the other(374): And Allah heareth 
and knoweth all things. 

374 The Prophets in the Jewish-Christian-Muslim dispensation form one family 
literally. But the argumeirt is wider. All men of God form spiritually one family. If 
you love and obey Allah, love and obey His Messenger; yoirr love, obedience, and 
discipline will be the test of your faith. 

35. Behold! a woman of 'Imran(375) said: "O my Lord! I 
do dedicate unto Thee what is in my womb for Thy 
special service(376): So accept this of me: For Thou 
hearest and knowest all things." 

37j Now we begin die stoiy of Jesus. As a prelude we have the birth ol Maiy and 
the parallel story of John the Baptist, Yahya the son of Zakariya. Yahya's mother 
Elizabeth was a cousin of Mary the mother of Jesus (Luke 1:36 ), and therefore 
John and Jesus were cousins by blood, and there was a spiritual cousinhood in 
their birtii and career. Elizabeth was of the daughters of Aaron (Luke 1:.5), of a 
[)riesd\' faiiiih' w hich went back to Aaron die brother of Moses and son of 'Iiiirau. 
ller hnsband Zakarna was aetualh' a priest, and her eousiii Maiy \\"as presiiiiiably 
also ol a priestly laniih'. B\' tradition Mary's mother was called Hannah (in I^Uiii, 
Anna, and in English, Anne), and her lather was called 'Imran. llaniiah is 
dierelore bodi a descendant ot the [jriesdy house ol 'Imran and the wile of 
'Imran,-"a woman of 'Imran" in a double sense. 

376 Muhair;uu-lrcc(l Iroin all worldly affairs and specially dedicated to Allah's 
service. She expected a son, who was to be a special devotee, a iniraeulous son ol 
the old age of his parents, but Allah gave her instead a daughter. But tiiat daughter 
was Mary the mother of Jesus, the chosen one among the women; 3:42 . 

36. When she was delivered, she said: "O my Lord! 
Behold! I am delivered of a female child!"- and Allah 
knew best what she brought forth(377)- "And no wise 
is the male Like the female(378). I have named her 
Mary, and I commend her and her offspring to Thy 
protection from the Evil One, the Rejected." 

377 The mother ol Mary expected a male child. W as she disajjpoiiited that it was 
a leiiiale child;' No, lor she had lailli, and she knew that Allah's Plan was better 
diaii any wishes ol hers. Mary \\"as no ordinaiy girl: onh' Allah knew what it was 
diat her mother brought lorlh. 

378 The leinale child could not be de\'oted to Teniple sen ice under the Mosaic 
law, as she intended. But she was marked out lor a sjiecial destiny ;is ;i miracle- 
child, to be die iriother of the miracle-child Jesus. She was content to seek Allah's 
protection for her against all evil. There is a certain sense of pride in the girl on 
the part of the mother. 

37. Right graciously did her Lord accept her: He made 
her grow in purity and beauty: To the care of Zakariya 
was she assigned. Every time that he entered (Her) 
chamber to see her. He found her supplied with 
sustenance. He said: "O Mary! Whence (comes) this to 
you?" She said: "From Allah, for Allah Provides 
sustenance to whom He pleases without 
measure(379)." 

379 Man' gre^v under Allah's special protection. Her sustenance, under which we 
may inclutle botii her physical needs and her spiritual lood, came from Allah, and 
her growth was indeed a "goodly growth" which I have tried to express in the text 
by the words "purity and beauty^'. Some aprocryphal Christian writir^s say that she 
was brought up in the Temple so the age of twelve like a dove, and that she was 
fed by angels. 

38. There did Zakariya pray to his Lord, saying: "O my 
Lord! Grant unto me from Thee a progeny that is pure: 
for Thou art He that heareth prayer(380)! 



39 



The Noble Qur'an 



380 The birth of Mary, the mother of Jesus, of John the Baptist, the precursor of 
Jesus, and of Jesus, the prophet of Israel, whom Israel rejected, occurred in that 
order chronologically, and arc told in that order. They are all interconnected. 
Zakar i \ a prayed lor no ordinary son. He and his wife were past the age of 
jjarcnthood. Seeing the growth oi Mary, he prayed for some child from Allah,- 
"h'oni Thee, a ]>rogeny that is ])ure". Perhaps he had ado])tion in his mind. Did he 
want to adopt Maiy? To his surjjrise, he is given a son in the flesh, ushered in by a 
special Sign. (R). 

39. While he was standing in prayer in the chamber, the 
angels called unto him: "(Allah) doth give thee glad 
tidings of Yahya, witnessing the truth of a Word from 
Allah(381), and (be besides) noble, chaste, and a 
prophet,- of the (goodly) company of the righteous." 

381 Notice: "a Word from Allah", not "theWord of Allah", the epithet that mystical 
Christianity uses for Jesus. As stated in 3:59 below, Jesus was created by a miracle, 
by Allah's word "Be", and he was. 

40. He said: "O my Lord! How shall I have son, seeing I 
am very old, and my wife is barren?" "Thus," was the 
answer, "Doth God accomplish what He willeth." 

41. He said: "O my Lord! Give me a Sign!" "Thy Sign," 
was the answer, "Shall be that thou shalt speak to no 
man for three days but with signals. Then celebrate 
the praises of thy Lord again and again, and glorify 
Him in the evening and in the morning." 

42. Behold! the angels said: "O Mary! Allah hath chosen 
thee and purified thee- chosen thee above the women 
of all nations(382). 

382 Maiy, the mother of Jesns, was uni{|ue, in that she gave birth to a son h\' a 
special miracle, witliout tlie inteivenUon of the customary physical means. This ot 
course does not mean that she was more than hnman, any more than that her son 
was more than human. She had as much need to pra\ to Allah as anytme else. 
The Christian dogma, in all sects except the Unitarian, holds that Jesus was God 
and the son of God. The wtjrship of Mar\' became the practice in the Roman 
Catholic Chnrcii, \\iueli calls Mar\' llie "Mother oi God". This seems lo ha\e been 
endorsed \)\ ihc C\)unril o[ K])liesus m 131 .\.C., m llie cenuny before 
Muhammad was born to sweep away tlie corruptions ol die Church ol Christ . ¥or 
' alamin as meaning all nations, see 3:96, n. 423. 

43. "O Mary! worship Thy Lord devoutly: Prostrate 
thyself, and bow down (in prayer) with those who 
bow down." 

44. This is part of the tidings of the things unseen(383), 
which We reveal unto thee (O Messenger.) by 
inspiration: Thou wast not with them when they cast 
lots with arrows(384), as to which of them should be 
charged with the care of Mary: Nor wast thou with 
them when they disputed (the point)(385). 

383 Things unseen: belong to a realm beyond the reach of human perception and 
therefore it would be unseemly to dispute or speculate about them. (R). 

384 Literally, reeds: aqlam.. For the Arab custom of casting lots with arrows, see 
2:219, n. 241. 

385 Christian apocryphal writings mention the contention between the [jriests as 
to die honour of taking charge of Mary, and how it was decided by means of rods 
and reeds in favour of Zakariya. 

45. Behold! the angels said: "O Mary! Allah giveth thee 
glad tidings of a Word from Him: his name will be 
Christ Jesus(386), the son of Mary, held in honour in 
this world and the Hereafter and of (the company of) 
those nearest to Allah(387). 

386 Christ: Greek, Christos = anointed: kings and priests were anointed to 
symbolise consecration to their office. The Hebrew and Arabic form is Masih . 

387 Nearest to Allah: Muqarrabin, 56: 11 . 



46. "He shall speak to the people in childhood and in 
maturity(388). And he shall be (of the company) of 
the righteous." 

388 The ministry of Jesus lasted only about three years, from 30 to 33 years of his 
age, when in the eyes of his enemies he was crucified. But the Gospel of Luke ( 
2:46 ) describes him as disputing with the doctors in the Temple at the age of 12, 
and even earlier, as a child, he was "sfrong in spirit, filled with wisdom" (Luke 2:40 
). .Some apocryphal Gospels describe him as preaching from infancy. 

47. She said: "O my Lord(389)! How shall I have a son 
when no man hath touched me?" He said: "Even so: 
Allah createth what He willeth: When He hath decreed 
a plan. He but saith to it, 'Be, ' and it is! 

389 .She was addressed by angels, who gave her Allah's message. In reply she 
speaks as to .'Mlah. In rejily, ajiparently an angel again gi\ es .'Mlali's message. 

48. "And Allah will teach him the Book and Wisdom, the 
Law and the Gospel, 

49. "And (appoint him) a messenger to the Children of 
Israel, (with this message): "'I have come to you, 
with a Sign from your Lord, in that I make for you out 
of clay, as it were, the figure of a bird, and breathe 
into it, and it becomes a bird by Allah's leave(390): 
And I heal those born blind, and the lepers, and I 
quicken the dead, by Allah. s leave; and I declare to 
you what ye eat, and what ye store(391) in your 
houses. Surely therein is a Sign for you if ye did 
believe; 

390 TTiis miracle of the clay birds is found in some of the apocryphal Gospels; 
those of curing the blind and the lepers and raising the dead are in the canonical 
Gospels. The original Gospel (see 3:48 ) was not the various stories written 
afterwards by disciples, but the real Messj^e taught direct by Jesus. 

391 1 do not know whether this clause relcis lo \\ jxuticular incident, or generally 
to a ])ro])helic knowledge of what is no! known lo ordinary people. 

50. "'(I have come to you), to attest the Law which was 
before me. And to make lawful to you part of what 
was (Before) forbidden to you; I have come to you 
with a Sign from your Lord. So fear Allah, and obey 
me. 

51. "'It is Allah Who is my Lord and your Lord; then 
worship Him. This is a Way that is straight. '" 

52. When Jesus found Unbelief on their part He said: 
"Who will be My helpers to (the work of) Allah." Said 
the disciples: "We are Allah. s helpers: We believe in 
Allah, and do thou bear witness that we are 
Muslims(392). 

392 {CT. 'r.W ) 'I'hc stoiy of Jesus is told willi s])ccial ;i])]>li(;ition to the time of the 
Pro])hct MuhainiiKul. Note the word hel])ei's (Aiis a r) in this conneetion, and the 
reference to ploUers m H:.) 1 . h was ihe one Religion-the Religion ot Allah, wliieh 
was in essenee tlie religion of Abraham, Moses, ami Jesus. The argument runs: 
who do ye then now make divisions and reject the living Teacher? Islam is: 
bowing to the Will of Allah. All who have faith should bow to the Will of Allah 
and be Muslims. 

53. "Our Lord! we believe in what Thou hast revealed, 
and we follow the Messenger, then write us down 
among those who bear witness." 

54. And (the unbelievers) plotted and planned(393), and 
Allah too planned/ and the best of planners is Allah. 

393 The Arabic makara has both a bad and a good meaning, that of making an 
intricate [jlan to earr\' out some secret pui^jose. The enemies of Allah are 
constand\' doing diat. But Allah — in whose hands is all good— has His plans also, 
against which the evil ones will have no chance whatever (Cf. 8:30, 13:42, and 
27:50). 



40 



The Noble Qur'an 



55. Behold! Allah said: "O Jesus! I will take thee and 
raise thee(394) to Myself and clear thee (of the 
falsehoods)(395)of those who blaspheme; I will make 
those who follow thee superior(396} to those who 
reject faith, to the Day of Resurrection: Then shall ye 
all return unto me, and I will judge between you of 
the matters wherein ye dispute(397). 

394 Read this with 4:1,')7-1j8. w here il is said thai "wiicrcas thc\' slew him not nor 
they crucified him but it was made dubious unto". The guilt of the Jews remained, 
but Jesus was eventually taften up to Allah. 

395 Tesiis was eharged by the Jews with blaspliemy as elainiiiig to be Cod or the 
son of Gtxl. rile Cliristiaiis (exeept a few early sects which were annihilated by 
persecution, and tlie modern sect of Unitarians), adopted the substance of the 
claim, and made it the cornerstone of their faith. Allah clears Jesus of such a 
charge or claim. 

396 Those who follow thee refer to both Muslims (insofar as they truly follow the 
basic teachings of Jesus) and Christians (who claim to follow him). [Eds.]. 

397 All die conUoversies about dogma and faith will disappear when we appear 
before Allah. He will judge not by what we profess but by what we are. 

56. "As to those who reject faith, I will punish them with 
terrible agony in this world and in the Hereafter, nor 
will they have anyone to help." 

57. "As to those who believe and work righteousness, 
Allah will pay them (in full) their reward; but Allah 
loveth not those who do wrong." 

58. "This is what we rehearse unto thee of the Signs and 
the Message of Wisdom." 

59. The similitude of Jesus before Allah is as that of 
Adam(398}; He created him from dust, then said to 
him: "Be". And he was. 

398 After a description of the high position wliicli Jesus occupies as a prophet, we 
have a repudiation of tlie dogma that he was Allah, or the son of Allah, or 
amtliiiig more than a man. If it is said that he was horn without a human father, 
Adam was also so horn. Indeed .Adam was horn without either a liuiiian father or 
mother. As far as our physical bodies are concerned tliey are mere dust. In Allah's 
sight Jesus was as dust just as Adam was or humanity is. The greatness of Jesus 
arose from the Divine command "Be": for after that he was — more than dust — a 
great spiritual leader and teacher. 

60. The Truth (comes) from Allah alone; so be not of 
those who doubt(399). 

399 The U ntil does not necessarily come from priests, or from the superstitions of 
whole peoples. It comes from Ailah, and where there is a direct revelation, there 
is no room for doubt (Cf. 10:94). 

61. If any one disputes in this matter with thee, now 
after (full) knowledge Hath come to thee, say: "Come! 
let us gather together,- our sons and your sons, our 
women and your women, ourselves and yourselves: 
Then let us earnestly pray, and invoke the curse of 
Allah on those who lie!(400)" 

400 In the year of Deputations, lOtli of the Ilijrah, eame a Christian embassy 
from Najraii (towards Yaiiian, a[)out loO niiics norlh ol San 1 a). They were much 
impressed on heaiing tliis passage of the Qur'an explaining the true position of 
Christ, and they entered into tributary relations with the new Mushm State . But 
ingrained habits and customs prevented them from accepting Islam as a body. 
The Prophet, firm in his faith, proposed a Mub a halah, i.e., a solemn meeting, in 
which both sides should summon not only their men, but their women and 
children, earnesdy pray to Allah, and invoke the curse of Allah on those who 
should lie. Those who had a pure and sincere faith would not hesibite. The 
Christians declined, and the\' were dismissed in a spirit of tolerance with a 
promise of jirotection from the State in return for tribute, "the wages of rule," as it 
is called in the A' iiii Akbnii . 



62. This is the true account(401): There is no god except 
Allah, and Allah. He is indeed the Exalted in Power, the 
Wise. 

401 We are now in a position to deal with the questions which we left over at 2:87, 
Jesus is no more than a man. It is against reason and revelation to call him God or 
the son of God. He is called the son of Mary to emphasise this. He had no human 
father, as his birth was miraculous. But it was not this which raised him to his high 
spiritual position as a prophet, but because Allah called him to his office. The 
praise is due to Allah, Who by His word ga\"e him spiritual strength — 
"strengthened him with the holy syjirit." The miracles which surround his story 
relate not onh' to his l)irtli and his Hie and death, but also to his mother Mar\' and 
his precursor Yahya. I'hese were the "Clear Signs" which he brought. It was tiiose 
who misunderstood him who obscured his clear Signs and surrounded him with 
mysteries of their own invention. (R). 

63. But if they turn back, Allah hath full knowledge of 
those who do mischief. 

64. Say: "O People of the Book! come to common terms 
as between us and you: That we worship none but 
Allah, that we associate no partners with him; that we 
erect not, from among ourselves. Lords and patrons 
other than Allah(402)." If then they turn back, say ye: 
"Bear witness that we (at least) are Muslims (bowing 
to Allah.s Will). 

402 In the al)stract the l*eo])le ol the Book \\"onl(t aj^ree to all three ])ropositions. 
In practice tiiey fail. Apart from doctiinal lapses from die unit\' ot tiie One True 
God, there is the question of a consecrated Priesthood (among the Jews it was 
hereditary also), as if a mere human being-Cohen, or Pope, or Priest, or 
Brahman-could claim superiority apart from his learning and the purity of his Hfe, 
or could stand between man and Allah in some special sense. The same remarks 
ap])l\" to the worshi]) ol sainls. Tlie\" ma\' !)e ])nre and holv. bnt no one can protect 
ns or rhiiin Lordsliij) u\ cr n^ c\rc])l Allah. For R.ihl), see 1:2, n. 20. Abraham was 
a true man ot God, but he could not be called ajew or a Christian as he lived long 
before the Law of Moses or the Gospel of Jesus was revealed. 

65. Ye People of the Book! Why dispute ye about 
Abraham, when the Law and the Gospel Were not 
revealed Till after him? Have ye no understanding? 

66. Ah! Ye are those who fell to disputing (Even) in 
matters of which ye had some knowledge(403)! but 
why dispute ye in matters of which ye have no 
knowledge? It is Allah Who knows, and ye who know 
not! 

403 flic number ol ^ccls anion}; llicjcws and Clinsliaii^ shows llial tlic\" \\"raiit;lc(l 
and dis])ulcd c\cii aboul sonic ol die iiiaUcrs ol llicir own religion, ol wlueli die\' 
should ha\"e bad some knowledge. But when tbe\' talk ol father Abraham, they 
are enlireh" out ol eourl, as he li\"ed lielore their [jetailiar sysleiiis were e\"oh"ed. 

67. Abraham was not a Jew nor yet a Christian; but he 
was true in Faith, and bowed his will to Allah.s (Which 
is Islam), and he joined not gods with Allah(404). 

404 C£ 2:135 and the whole argument in tliat passage. 

68. Without doubt, among men, the nearest of kin to 
Abraham, are those who follow him, as are also this 
Messenger and those who believe: And Allah is the 
Protector of those who have faith. 

69. It is the wish of a section of the People of the Book to 
lead you astray. But they shall lead astray (Not you), 
but themselves, and they do not perceive! 

70. Ye People of the Book! Why reject ye the Signs of 
Allah, of which ye are (Yourselves) witnesses? 

71. Ye People of the Book! Why do ye clothe Truth with 
falsehood, and conceal the Truth, while ye have 
knowledge(405)? 



41 



The Noble Qur'an 



405 There are many ways of preventing the access of people to the truth. One is 
to tamper with it, or trick it out in colours of falsehood: half-truths are often more 
dangerous than olnious falsehoods. Another is to conceal it altogether. Those 
who arc jealous of a pro[)liet ot Allah, whom die\ actually see before them, do not 
allow his credentials or virtues to be known, or \ ilily him, or conceal facts which 
would attract people to him. When ])eople do diis oi set jnupose, against dieir 
own hght ("of which ye are yourselves witnesses"), tlicy are descending to the 
lowest depths of degradation, and they are doing more harm to themselves than to 
anyone else. (R). 

72. A section of the People of the Book say: "Believe in 
the morning(406) what is revealed to the believers, 
but reject it at the end of the day; perchance they may 
(themselves) Turn back; 

406 Wajh here has the sense of "beginning", "early part*. The cynics who plotted 
against Islam actually asked their accomplices to join the believers and then 
re]nidiate them. 

73. "And believe no one unless he follows your religion." 
Say: "True guidance is the Guidance of Allah. (Fear ye) 
Lest a revelation(407) be sent to someone (else) Like 
unto that which was sent unto you? or that those 
(Receiving such revelation) should engage you in 
argument before your Lord(408)?" Say: "All bounties 
are in the hand of Allah. He granteth them to whom 
He pleaseth: And Allah careth for all, and He knoweth 
all things." 

407 The two clauses following have been variously construed, and some 
translations leave the sense ambiguous. I have construed the conjunction "an to 
mean "lest", as it undoubtedly does in 7:172, ":m taqulu " etc. 

408 Cf. 2:26; 2:76. The People of die Book were doubly annoyed at the Mushms: 
(1) that they shoidd (being outside their ranks) receive Allah's revelations, and (2) 
that having received such revelations, they shoidd be able to convict them out of 
their own scriptures before their Lord! 

74. For His Mercy He specially chooseth whom He 
pleaseth; for Allah is the Lord of bounties unbounded. 

75. Among the People of the Book are some who, if 
entrusted with a hoard of gold(409), will (readily) pay 
it back; others, who, if entrusted with a single silver 
coin(410), will not repay it unless thou constantly 
stoodest demanding, because, they say, "there is no 
call on us (to keep faith) with these ignorant 
(Pagans)(411)." but they tell a lie against Allah, and 
(well) they know it. 

409 Hoard of gold: t/i/jfa/r a talent of 1,200 ounces of gold. See 3:14 , n. 354. (R). 

410 Silver coin: dinar. In the later Roman Empire , the denarius was a small silver 
coin. It must have been current in Syria and tiie markets of Arabia in the time of 
the Projjhct. It was tiie coin whose name is translated in die English Bible by the 
word ])enn\'. Malt. 22:19 ; hence die abbie\i;i!ioii ol a ])eiiii\' is Jf'" denarius). The 
later .\i;ihian coin dinaj; coined by the Umayyads, was a gold coin after the 
[lattcni of the Byzantine (Roman) denarius aureus and weighed about 66349 
grains troy. 

41 1 Eveiy race imbued v\ith race arrogance resorts to this kind of moral or 
religious subterfuge. Even ii its iiiembers are usually honest or just among 
tiienisehes, they are coiileiii])lii()iis ol those outside their circle, ;iii(! cheat and 
deceive them widiout any (]u;iliii^ ol conscience. This is a "lie against Alliili". 

76. Nay.- Those that keep their plighted faith and act 
aright,-verily Allah loves those who act aright. 

77. As for those who sell the faith they owe to Allah and 
their own plighted word for a small price(412), they 
shall have no portion in the Hereafter: Nor will Allah 
(Deign to) speak to them or look at them on the Day 
of Judgment, nor will He cleans them(413) (of sin): 
They shall have a grievous penalty. 

412 All our duties to our fellow creatures are referred to the service and faith we 
owe to Allah. But in the matter of truth an appeal is made to our own self-respect 



as responsible beings: is it becoming that we should be false to om^ own word, to 
ourselves? And then we are reminded that the utmost we can gain by falsifying 
Allah's word or being untrue to ourselves is but a miserable price. We get at best 
something very paltry as the price for sellir^ our very souls. 

413 Even on sinners— ordinary sinners— Allah will look with compassion and 
mercy: He will speak words of kindness and cleanse them of their sins. But those 
who are in active rebellion against Allah and sin against their own light— what 
mercy can they expect? 

78. There is among them a section who distort the Book 
with their tongues: (As they read) you would think it 
is a part of the Book, but it is no part of the Book; and 
they say, "That is from Allah," but it is not from Allah. 
It is they who tell a lie against Allah, and (well) they 
know it! 

79. It is not (possible) that a man, to whom is given the 
Book, and Wisdom, and the prophetic office, should 
say to people: "Be ye my worshippers rather than 
Allah's(414)": on the contrary (He would say) "Be ye 
worshippers of Him Who is truly the Cherisher of all: 
For ye have taught the Book and ye have studied it 
earnestly." 

414 It is not ill reason or in the nature ot tilings that .VUah's inessenger should 
preach against Allah. Jesus came to preach and convey the true message of Allah. 

(R). 

80. Nor would he instruct you to take angels and 
prophets(415) for Lords and patrons. What! would he 
bid you to unbelief after ye have bowed your will (To 
Allah in Islam)? 

415 Jesus was a prophet, and the Holy Spirit "with which he was strengthened" was 
the Angel who brought the revelations to him. 

81. Behold! Allah took the covenant of the 
prophets(416), saying: "I give you a Book and 
Wisdom; then comes to you a messenger, confirming 
what is with you; do ye believe in him and render him 
help." Allah said: "Do ye agree, and take this my 
Covenant as binding on you?" They said: "We agree." 
He said: "Then bear witness, and I am with you 
among the witnesses." 

416 Cf. 2;6H, n. 78, ami 83:7. The argument is; You (People ot the Book) are 
bound by your own oaths, sworn solemnly in the presence of your own Prophets. 
In the Old Testament as it now exists, Muhammad is foretold in Deut. 18:18; and 
the rise of the Arab nation in Isaiah 42: 1 1 , for Ke<lar was a son of Ismail and the 
name is used for the Arab nation. Also, in the New '^restanient as it now exists, 
Muhammad is torelold in (he C;<)S])el ol St. John, 1 klfi , 1,'>:26 , and 16:7; the 
hitiirc C'omiorter eaniiot be llic "1 loK' Spinl" as underslood l>y Christians, heeause 
tlie Holy S|)iril alrea(l\' wa.s presenl. helping and guiding Jesus. The Greek word 
translated "C.'oniiorlcr" is "Paraelelos", which is an eas\' c<)rrii])lioii irom 
"Perielytos", which is almost a literal ti^anslation ot "Muhanmiad" or "/Vlimad"; see 
7:157 and 61:6. Further, there were other Gospels that have perished, but of 
which traces still remain, which were even more specific in their reference to 
Muhammad; e.g., the Gospel of St. Barnabas, of which an Italian translation is 
extant in the State Libran at Vienna . It was edited in 1907 with an English 
translation by Mr. lj;>nsdale and l_;uira Ragg. 

82. If any turn back after this, they are perverted 
transgressors. 

83. Do they seek for other than the Religion of Aliah.- 
while all creatures in the heavens and on earth have, 
willing or unwilling(417], bowed to His Will (Accepted 
Islam), and to Him shall they all be brought back. 

417 Allah's Truth is manifest, and all that is good and true and sane and normal 
accepts it with j o\'. But e\'en where there is "disease in the hearl" (2:10), or 
judgement is obscured [)y pen"ersit\', e\"er\' crealure musi e\entiia!ly see and 
acknowledge Allah and His ]K)wer (2:lfi7), CI. R. Bridges: "Testament ot Beauty": 
4:1419-22 -TOr God's love is uneseapable as nature's environment, which if a man 
ignore or think to thrust it off, he is the ill-natured fool that runneth blindly on 
death." All Nature adores Allah, and Islam asks for nothir^ peculiar or sectarian; it 



42 



The Noble 



Q u r ' a n 



but asks that we follow our nature and make our will conformable to Allah's Will 
as seen in Nature, history, and revelation. Its message is universal. 

84. Say: "We believe in Allali, and in wiiat iias been 
revealed to us and what was revealed to Abraham, 
Isma'il, Isaac, Jacob, and the Tribes, and in (the 
Books) given to Moses, Jesus, and the prophets, from 
their Lord: We make no distinction between one and 
another among them, and to Allah do we bow our will 
(in Islam)." 

85. If anyone desires a religion other than Islam 
(submission to Allah)(418), never will it be accepted 
of him; and in the Hereafter He will be in the ranks of 
those who have lost (All spiritual good). 

418 The Muslim position is clear. The Muslim docs nol claim to lia\"c a religion 
peculiar to himself. Islam is not a sect or an etlmic religion. In its view all lleligion 
is one, for the Truth is one. It was the religion preached by all the earlier 
prophets. It was the truth taught by all the inspired Books. In essence it amounts 
to a consciousness of the Will and Plan of .'\llali and a joyful submission to that 
Will and Plan. If an\ t>ne wants a religion other dian that, he is false to his own 
nature, as he is false to Allah's Will and Plan. Such a one cannot expect guidance, 
for he has deliberately renounced guidance. 

86. How shall Allah Guide those who reject Faith after 
they accepted it and bore witness that the Messenger 
was true and that Clear Signs had come unto them? 
but Allah guides not a people unjust. 

87. Of such the reward is that on them (rests) the curse 
of Allah, of His angels, and of all mankind;- 

88. In that will they dwell; nor will their penalty be 
lightened, nor respite be their (lot)(418-A); 

418-A Cf. 2:161-162. 

89. Except for those that repent (Even) after that, and 
make amends; for verily Allah is Oft-Forgiving, Most 
Merciful. 

90. But those who reject Faith after they accepted it, and 
then go on adding to their defiance of Faith,- never 
will their repentance be accepted; for they are those 
who have (of set purpose) gone astray. 

91. As to those who reject Faith, and die rejecting, - 
never would be accepted from any such as much gold 
as the earth contains, though they should offer it for 
ransom. For such is (in store) a penalty grievous, and 
they will find no helpers. 

92. By no means shall ye attain righteousness unless ye 
give (freely) of that(419) which ye love; and whatever 
ye give, of a truth Allah knoweth it well. 

419 1 he test ot charit\ is: do you give something that you \<i\uc greath , something 
that you love':' If \ oii gi\"e \'our lite in a Cause, that is the greatest gilt \'ou c;tn gi\"e. 
If you give yourself, tliat is, your personal efforts, your talents, your skill, your 
learning, that comes next in degree. If you give your earnings, your property, your 
possessions, that is also a great gift; for many people love them even more than 
other thirds. And there are less tangible thirds, such as position, reputation, the 
well-beir^ of those we love, the regard of those who can help us, etc. It is 
unselfishness that Allah demands, and there is no act of itnselfishness, however 
small or intangible, but is well within the knowledge of Allah. 

93. All food was lawful to the Children of Israel, except 
what Israel(420) Made unlawful for itself, before the 
Law (of Moses) was revealed. Say: "Bring ye the Law 
and study it, if ye be men of truth." 

420 The Arabs ate the flesh of die camel, which is lawful in Islam, but it was 
prohibited by the Jewish Law of Moses (Leviticus 11:4). But that Law was very 



strict because of the "hardness of heart" of Israel , because of Israel 's insolence 
and iniquity (6:146). Before it was promulgated Israel was free to choose its own 
food. I take " Israel" tiere to stand for the jicople of Israel . 

94. If any, after this, invent a lie and attribute it to Allah, 
they are indeed unjust wrong-doers. 

95. Say: "(Allah) speaketh the Truth: follow the religion 
of Abraham, the sane in faith; he was not of the 
Pagans(421)." 

421 The greater freedom of Islam in the matter of the ceremonial law , compared 
with the Mosaic Law, is not a ie[)roacti but a recommendation. W e go back to an 
older source than Jtidaisin-thc iiistilutioiis ol .'Viiraliam. By coniiiioii consent his 
Faidi was sound, and he was certainly not a pagan, a term contemptuously applied 
to the Arabs by the Jews. 

96. The first House (of worship) appointed for men was 
that at Bakkah(422): Full of blessing and of guidance 
for all kinds of beings(423): 

422 Bakkah: same as Makkah; perhaps an older name. The foundation of the 
Ka'bah goes back to Abraham, but there are place associations in the sacred 
territoiy with the names of .'\dam and Eve. (R). 

423 'AIu-nun: A\ die worlds (1:2, n. 20), all kinds of beings; all natifms ( 3:42 ); all 
creatures (3:97). 

97. In it are Signs Manifest; (for example), the Station of 
Abraham(424); whoever enters it attains 
security(425); Pilgrimage thereto is a duty men owe 
to Allah,- those who can afford the journey; but if any 
deny faith, Allah stands not in need of any of His 
creatures. 

424 Station ol Alnalumi: see 2:12.5 and n. 125. 

425 See reference in last note. 

98. Say: "O People of the Book! Why reject ye the Signs 
of Allah, when Allah is Himself witness to all ye do?" 

99. Say: "O ye People of the Book! Why obstruct ye those 
who believe, from the path of Allah, Seeking to make 
it crooked, while ye were yourselves witnesses (to 
Allah. s Covenant)(426)? but Allah is not unmindful of 
all that ye do." 

426 0' 3:81. 

100. O ye who believe! If ye listen to a faction among the 
People of the Book, they would (indeed) render you 
apostates after ye have believed! 

101. And how would ye deny Faith while unto you are 
rehearsed the Signs of Allah, and among you Lives the 
Messenger. Whoever holds firmly to Allah will be 
shown a way that is straight. 

102. O ye who believe! Fear Allah as He should be(427) 
feared, and die not except in a state(428) of Islam. 

427 Fear is oi man\' kinds: (1) the abject fear oi the co\\ard; (2) the tear of a child 
or an inexperienced person in die lace of an unknown danger; (3) die tear of a 
reasonable man who wishes to avoid harm to himself or to people whom he 
wishes to protect; (4) the reverence which is akin to love, for it fears to do anything 
which is not pleasing to the object of love. The first is unworthy of man; the 
second is necessaiy for one spiritually immature; the third is a manly precaution 
against evil as long as it is uncoii(|nered; and the fourth is the seed-bed of 
rigliteoiisiiess. Those mature in hiitli cullnale the fourth; at earlier stages, the third 
or the second may be necessary; diey are fears, but not die tear of Allah. The first 
is a feeling of which anyone should be ashmed. 

428 Our whole being should be permeated with Islam; it is not a mere veneer or 
outward show. 



43 



The Noble Qur'an 



103. And hold fast, all together, by the rope(429) which 
Allah (stretches out for you), and be not divided 
among yourselves; and remember with gratitude 
Allah. s favour on you; for ye were enemies(430) and 
He joined your hearts in love, so that by His Grace, ye 
became brethren; and ye were on the brinic of the pit 
of Fire, and He saved you from it. Thus doth Allah 
mai<e His Signs clear to you: That ye may be guided. 

429 llic simile is that ot jjcojjic stniggliiig in deep wafer, to whom a benevolent 
Pro\i<lenee stretehes onl a sirong and nnl>ieakal>Ie lope ol lesene. If all hold fast 
to it together, tlieir mutual support adds to the ehanee of their safety. 

430 Yathrib was torn with civil and tribal feuds and dissensions before the 
Messenger of Allah set his saered feet on its soil. After that, it became the City of 
the Prophet, Madinah, and unmaiched Brotherhood and the pivol of Islam. This 
poor quarrelsome world is a larger Yathrib: can we establish the sacred feet on its 
soil, and make it a new and larger Madinah? 

104. Let there arise out of you a band of people inviting 
to all that is good, enjoining what is right, and 
forbidding what is wrong: They are the ones to attain 
felicity(431). 

431 Muflih, ^Ualm, lal ^ die root idea is attainment ot desires; hap[)iness, in tliis 
world and the next; success; prosperity; freedom from anxiety, care, or a disturbed 
state of mind-the opposite of 'adhab in the next verse, which includes: failure; 
miser}'; punishment or penalty; agony or anguish. 

iiie ideal Muslim community is hapyjy, initroubicd by conilicts or doubts, sure of 
itscll, strong, united, and ])ros])crous; because il un ites to all that is good, eiiioins 
die right; and lorbids the wrong -a iiiasler-stroke ol descri])tioii in three clauses. 

105. Be not like those who are divided amongst 
themselves and fall into disputations after receiving 
Clear Signs: For them is a dreadful penalty- 

106. On the Day when some faces will be (lit up with] 
white, and some faces will be (in the gloom of) 
black(432): To those whose faces will be black, (will 
be said): "Did ye reject Faith after accepting it? Taste 
then the penalty for rejecting Faith." 

432 The 'face" (wajh) cxfiresses our [icrsonalit}', our inmost being. White is the 
colour ol Light; to become white is to be illumiued widi Light, which stands lor 
fehcity, the rays of die glorious Light of Allah. Black is the colour of darkness, sin, 
rebellion, misery, removal from the Grace and Light of Allah. These are the Signs 
of Heaven and Hell. The standard of decision in all questions is the justice of 
Allah. 

107. But those whose faces will be (lit with) white,- they 
will be in (the light of) Allah. s mercy: therein to dwell 
(for ever). 

108. These are the Signs of Allah. We rehearse them to 
thee in Truth: And Allah means no injustice to any of 
His creatures. 

109. To Allah belongs all that is in the heavens and on 
earth: To Him do all questions go back (for 
decision)(433). 

433 2:210. 

110. Ye are the best of peoples, evolved for mankind, 
enjoining what is right, forbidding what is wrong, and 
believing in Allah. (434) If only the People of the Book 
had faith, it were best for them: among them are 
some who have faith, but most of them are perverted 
transgressors. 

434 The logical conclusion to the evolution ol religious history is a uou-scctarian, 
non-racial, non-doctrinal, universal religion, wliicli Islam claims lo be. Lor Islam is 
just submission to the Will of Allah. This implies (1) Laidi, (2) douig right, being 
an example to others to do right, and havir^ the power to see that the right 
prevails, (3) eschewing wrong, being an example to others to eschew wror^, and 



having the power to see that wrong and injustice are defeated. Islam therefore 
lives, not for itself, but for mankind. The People of the Book, if only they had 
faith, would be Muslims, for they have been prepared for Islam. Unfortunately 
dicrc is Unfaith, but it can never harm those who carry the banner of Faith and 
Right, \\ liich must always be victorious. 



111. They will do you no harm, barring 
annoyance; if they come out to fight you 



a trifling 
they will 

show you their backs, and no help shall they get. 



112. Shame is pitched over them(435) (Like a tent) 
wherever they are found, except when under a 
covenant (of protection) from Allah and from men; 
they draw on themselves wrath from Allah, and 
pitched over them is (the tent of) destitution. This 
because they rejected the Signs of Allah, and slew the 
prophets in defiance of right(436); this because they 
rebelled and transgressed beyond bounds. 

435 Duhbat, I think there is a simile from the pitching of a tent. Ordinarily a 
man's tent is a place of tramluillity and honour for him. The tent of the wicked 
wherever they are found is ignominy, shame, and humiliation. It is pity from Allah 
or from men that gives them protection when their pride has a fall. Using the 
same simile of a tent in another way, their home will be destitution and misery. 

436 <T. 3:21. n. 363. 

113. Not all of them are alike: Of the People of the Book 
are a portion that stand (For the right): They rehearse 
the Signs of Allah all night long, and they prostrate 
themselves(437) in adoration. 

437 In Islam we respect sincere faith and true righteousness in whatever form they 
appear. This verse, according to Commentators, refers to those People of the 
Book who eventually embraced Islam. (R). 

114. They believe in Allah and the Last Day; they enjoin 
what is right, and forbid what is wrong; and they 
hasten (in emulation) in (all) good works: They are in 
the ranks of the righteous. 

115. Of the good that they do, nothing will be rejected of 
them; for Allah knoweth well those that do right. 

116. Those who reject Faith,- neither their possessions 
nor their (numerous) progeny will avail them aught 
against Allah. They will be companions of the Fire,- 
dwelling therein (forever). (438) 

438 0' 3:10. 

117. What they spend in the life of this (material) world 
May be likened to a wind which brings a nipping frost: 
It strikes and destroys the harvest of men who have 
wronged their own souls: it is not Allah that hath 
wronged them, but they wrong themselves. (439) 

439 False "spendir^" may be either in false "charity or in having a "good time*. For 
the man who resists Allah's purpose, neither of them is any good. The essence of 
charity is faith and love. Where these are wantir^, charity is not chaiit\'. Some 
baser motive is there: ostentation, oy even wtjrse, getting a person into the giver's 
power by a pretence of chaiit}': something that is connected \vitli the lilc of this 
grasping, iiiatcrial world. What lia])])ciis;' You expect a good liar\"cst. But "while 
you think, good easy man, lor surely your greatness is a-ripcuing, " there comes a 
nipping frost, and destroys all your hopes. The frost is some calamity, or the fact 
that you are found out! Or perhaps it is "High blown pride," as in Shakespeare's 
Henry VIII, 2:3. In your despair you may blame bhnd Fate or you may blame 
Allah! BHnd Fate does not exist, for there is Allah's Providence , which is just and 
good. The harm or injustice has come, not from Allah, but from your ow n soul. 
You wronged your soul, and it suffered the frost. Your base motive brought you 
no good: it may have reduced you to poverty, shame, and disgrace. All the brave 
show of the wicked in this life is but a wind charged with evil to themselves. 

118. O ye who believe! Take not into your intimacy those 
outside your ranks: They will not fail to corrupt you. 
They only desire your ruin: Rank hatred has already 



44 



The Noble Qur'an 



appeared from their mouths: What their hearts 
conceal is far worse. We have made plain to you the 
Signs, if ye have wisdom. 

119. Ah! ye are those who love them, but they love you 
not,- though ye believe in the whole of the Book(440). 
When they meet you, they say, "We believe":(441) 
But when they are alone, they bite off the very tips of 
their fingers at you in their rage. Say: "Perish in you 
rage; Allah knoweth well all the secrets of the heart." 

440 Islam gives you tlic complete revelation, "the whole of tlie Book," though 
partial revelations have come in all ages. (Cf. 3:23 , and n. 366.) 

441 0^2:14. 

120. If aught that is good befalls you, it grieves them; 
but if some misfortune overtakes you, they rejoice at 
it. But if ye are constant and do right, not the least 
harm will their cunning do to you; for Allah 
Compasseth round about all that they do. 

121. Remember that morning Thou didst leave Thy 
household (early) to post the faithful at their stations 
for battle:(442) And Allah heareth and knoweth all 
things: 

442 The Battle of Uhud was a great testing time for the young Muslim 
community. Their metde and the wisdom and strength of liieir Leader were 
shown in the batde of Badr (3:13 and note), in which the Makkan Pagans suffered 
a crushing defeat. The Makkans were determined to wipe <)ff their disgrace and to 
annihilate the Muslims in Madinah. To this end they collected a large force and 
marched to Madinah. They numbered some 8, ()()() fighting men imder Abu 
Sut\'aii , and tbe\' were so confident ol \icton" that tiieir womeii-lolk came with 
them, and showed the most shameful savagery after the batde. U^o meet the 
threatened danger the Muslim Leader, Muhammad Mustafa , with his usual 
foresight, courage, and initiative, resolved to take his station at the foot of Mount 
Uhud , which dominates the city of Madinah some three miles to the north. Early 
in the morning, on the 7th of Shawwal, A.H. 3 January, 625), he made his 
disposititjus for batde. Madinah winters are notoriously rigorous, but the warriors 
of Islam {700 to 1000 in number) were up early. A torrent bed was to their south, 
and the jjasses in the hills at their back were filled w ith .>() archers to prevent the 
enem\' attack ironi the rear. The enem\' were ^cl llic task ol attacking the walls of 
Madinah, with tiie Muslims at iheir rear. In the beginning die batde went well for 
the Muslims. The cncnn \\a\crc(!, l)ut the Muslim archers, in disobedience of 
their orders, left tiieir posts to join in tiie pursuit and share in the booty. There 
was also treachery on the part of the 300 "Hypocrites" led by Abdullah ibn Ubai, 
who deserted. The enemy took advantage of the opening left by the archers, and 
there was severe hand-to-hand fighting, in which numbers told in favour of the 
enemy. Many of the Companions and Helpers were killed. But tiiere was no rout. 
Among ihe Muslim mart\TS was the gallant Ilamza, a brother ot the Prophet's 
lather. The graves ot the martyrs are still shown al Uhud. The Messenger himself 
was wounded in his head and face, and one ot his front teedi was broken. Had it 
not been for his firmness, courage, and coolness, all would have been lost As it 
was, the Prophet, in spite of his wound, and many of the woimded Muslims, 
inspired by his example, returned to the field next day, and Abu Sufyan and his 
Makkah army thought it most prudent to withdraw, Madinah was saved, but a 
lesson in faith, constancy, firmness, and steadfastness was learnt by the Muslims. 
(R). 

122. Remember two of your parties(443) Meditated 
cowardice; but Allah was their protector, and in Allah 
should the faithful (Ever) put their trust. 

443 riic hvo ])arties wa\ering in their minds Avere prol>ably Banu Salamah of the 
Kii;izraj and Banu Ilaritiiah, but they rallied under the Prophet's inspiration. That 
incident shows that man may be weak, but if he allows his weak will, to be 
governed by the example of men of God, he may yet remedy his weakness. (Eds.). 

123. Allah had helped you at Badr, when ye were a 
contemptible little force; then fear Allah, thus May ye 
show your gratitude.(444} 

444 Gratitude to Allah is not to be measured by words. It should show itself in 
conduct and life. If all the Muslims had learnt tiie true lesson from the victory at 
Badr, their archers would not have left the posis a]j])ointed for them, nor the two 
tribes mentioned in the last note ever wavered in tiieir faith. 



124. Remember thou saidst to the Faithful: "Is it not 
enough for you that Allah should help you with three 
thousand angels (Specially) sent down?(445) 

445 Read verse 124 with the following five verses, to get its full signification (Cf. 
8:9). 

125. "Yea, - if ye remain firm, and act aright, even if the 
enemy should rush here on you in hot haste, your Lord 
would help you with five thousand angels Making a 
terrific onslaught.(446) 

446 Musawwim: this is the active voice of the verb, not to be confused with the 
passive voice in 3:14 , which has a different signification. 

126. Allah made it but a message of hope for you, and an 
assurance to your hearts: (in any case) there is no 
help except from Allah. The Exalted, the Wise:(447) 

447 Whate\'er hajjpens, whether there is a miracle or not, all help proceeds from 
Allah. Man should not be so arrogant as to suppose that his own resources will 
change the current ol the world ])lan. Allah helps those who show constancy, 
courage, and discipline, and use all the human means at their disposal, not those 
who fold their hands and have no faith. But Allah's help is determined on 
considerations exalted far above our petty human motive, and by perfect wisdoms, 
of which we can have only faint glimpses. 

127. That He might cut off a fringe of the 
Unbelievers(448) or expose them to infamy, and they 
should then be turned back, frustrated of their 
purpose. 

448 A fringe of the Unbelievers: an extremity, an end, either upper or lower. Here 
it may mean that the chiefs of the Makkan Pagans, who had come to exterminate 
the Muslims with such confidence, went back frustrated in their purjjose. The 
shameless cruelty with which they and their women mutilated the Muslim corfjses 
on the battlefield will stand recorded to their eternal infamy. Perhaps it also 
exposed tiieir real nature to some ot tiiose who fought for tiiem, e.g., Kiialid ibn al 
Walid, who not only accepted Islam afterwards, but became one of the most 
notable champions of Islam. He was with the Muslims in the conquest of Makkah, 
and later on, won distinguished honours in Syria and Iraq . 

128. Not for thee, (but for Allah., is the decision: Whether 
He turn in mercy to them, or punish them; for they are 
indeed wrong-doers.(449) 

449 Uhud is as much a signpost for Islam as Badr. For us in these latter days it 
carries an e\"er greater lesson. Allah's help will come it we ha\e faith, obedience, 
discipline, unity, and the s[)irit of acting in righteousness and justice. If we fail, His 
mercy is always open to us. But it is also open to our enemies, and lliose who 
seem to us His enemies. His Plan may be to bring sirmers to repentance, and to 
teach us righteousness and wisdom tirrough those who seem in our eyes to be 
rebeUious or even defiant There may be good in them that He sees and we do 
not- a humbhng thought that must lead to our own self-examination and self- 
improvement 

129. To Allah belongeth all that is in the heavens and on 
earth. He forgiveth whom He pleaseth and punisheth 
whom He pleaseth; but Allah is Oft-Forgiving, Most 
Merciful. 

130. O ye who believe! Devour not usury,(450) doubled 
and multiplied; but fear Allah, that ye may (really) 
prosper.(451) 

450 Cf 2:275 and note. The last verse spoke of forgiveness, even to enemies. If 
such mercy is granted by Allah to erring sinners, how much more is it incumbent 
on us, poor sinners to refrain from oppressing our fellow-beings in need, in 
matters of mere material and ephemeral wealtii? Usury is the opposite extreme of 
charity, unselfishness, striving, and giving of ourselves in the service of Allah and 
of our fellow-men. 

451 Real prosperity consists, not in greed, but in giving - the giving of ourselves 
and of our substance in the cause of Allah and Allah's truth and in the service of 
Allah's creatures. 

131. Fear the Fire, which is repaired for those who reject 
Faith: 



45 



The Noble Qur'an 



132. And obey Allah and the Messenger, that ye may 
obtain mercy. 

133. Be quick in the race for forgiveness from your Lord, 
and for a Garden whose width Is that (of the whole) of 
the heavens and of the earth,(452) prepared for the 
righteous,- 

452 The Fire is, ms mIwrvs, eoiilnislcd wiih the (lardcn -in other words, 
Hell contiasted with Heaven. We are told that its wi<ltli alone is tliat of the whole 
of the heavens and the earth - all the creation we can imagine. In other words our 
spiritual felicity covers not merely this or that part of our being, but all life and all 
existence. Who can measure its width, or length, or depth? (R). 

134. Those who spend (freely), (453) whether in 
prosperity, or in adversity; who restrain anger, and 
pardon (all) men;- for Allah loves those who do good;- 

453 Another definition of the righteous (vi'. 134-35). So far from grasping material 
wealth, they give freely, of themselves and their substance, not only when they are 
well-off and it is easy tor them to do so, but also w hen they are in difficulties, for 
other peojjlc nia\' l)c in (lilficultics at ihc same lime. The)' do not gel ruilled in 
adversity, or get angiy when tlie other people behave badly, or their own good 
plans fail. On the contrary they redouble their efforts. For the charity- or good 
deed - is all the more necessary in adversity. And they do not throw the blame on 
others. Even where such blame is due and correction is necessary, their own mind 
is free from a sense of grievance, for they forgive and cover other men's faults. 
This as far as other people are concerned. lint \vc may be ourselves at fault, and 
perhaps we brought some calamity on ourscKes, The righteous man is not 
necessarily perfect In such circumstances his behaviour is described in the next 
verse. 

135. And those who,(454) having done something to be 
ashamed of, or wronged their own souis,(455) 
earnestly bring Allah to mind, and ask for forgiveness 
for their sins,- and who can forgive sins except Allah. - 
and are never obstinate in persisting knowingly in 
(the wrong) they have done. 

454 The righteous man, when he finds he has fallen into sin or error, does not 
w hine or desjiair, but asks tor Allah's torgi\ eness. and his taidi gives him hope. If 
he is sincere, that means that he abandons his wrong conduct and makes amends. 

455 Sin is a sort of oppression of ourselves by ourselves. This follows from the 
doctrine of personal responsibility, as opposed to that of blind fate or of an angry 
God or gods lying in vrait for revenge or injury on mankind. 

136. For such the reward is forgiveness from their Lord, 
and Gardens with rivers flowing underneath,- an 
eternal dwelling: How excellent a recompense for 
those who work (and strive)! 

137. Many were the Ways of Life(456) that have passed 
away before you: travel through the earth, and see 
what was the end of those who rejected Truth. 

456 Cf. Tennyson (In Memoriam): "Our little systems have their day. They have 
their day and cease to he: 1 he\' are hut broken lights of Thee, And Thou, O 
Lord! art more than the\'." Only Allah's Truth will last, and it will gain the mastery 
in the end. It there is deical, we niusi not be dcjccled, lose heart, or give up the 
struggle. Faith means lH>])e, acti\ it\', s!ri\"ing sicadlastly on to the goal. 

138. Here is a plain statement to men, a guidance and 
instruction to those who fear Allah. 

139. So lose not heart, nor fall into despair: For ye must 
gain mastery if ye are true in Faith. 

140. If a wound hath touched you,(457) be sure a similar 
wound hath touched the others. Such days (of varying 
fortunes) We give to men and men by turns: that Allah 
may know those that believe, and that He may take to 
Himself from your ranks Martyr-witnesses (to Truth). 
And Allah loveth not those that do wrong. 



457 These general considerations apply in particular to the disaster in Uhud. (1) 
In a fight for truth, if you are hurt, be sure the adversary has suffered hurt also, the 
more so as he has no faith to sustain him. (2) Success or failure in this world 
conies to all at \ aiying times: we must not grumble, as we do not see the whole of 
Allah's Plan. 0) Men's true mettle is known in adversity as gold is assayed in fire: 
C/. also 8:1.(1, n. 157. (1) Martyrdom is in itself an honour and a ])ri\ ilege; how 
glorious is tlie tame ot Ilanizah the Mart\T? (,>) If there is any dross in us, it will he 
purified by resistance and struggle. (6) When evil is given rope a little, it works out 
its own destruction: the orgies of crueltj' indulged in by the Pagans after what they 
supposed to be their victory at Uhud filled up their cup of iniquity, it lost them the 
support and adherence of the best in their own ranks, and hastened the 
destruction of Paganism from Arabia, Cf.S:l27 and n. 448. 

141. Allah. s object also is to purge(458) those that are 
true in Faith and to deprive of blessing Those that 
resist Faith. 

458 The purge or purification was in two senses. (1) It cleared out the Ilyyjocrites 
from the ranks of the Muslim warriors. (2) 4'he testing-lime strengthened the taith 
of the weak and wavering: for suffering has its own mission in life. 'Phe Prophet's 
example-wounded but staunch, and firmer than ever-put new life into the 
Commimity. 

142. Did ye think that ye would enter Heaven(459) 
without Allah testing those of you who fought hard (In 
His Cause) and remained steadfast? 

459 2:214. 

143. Ye did indeed wish for death before ye met him: 
Now ye have seen him with your own eyes, (And ye 
flinch!) 

144. Muhammad is no more(460) than a messenger: 
many Were the messenger that passed away before 
him. If he died or were slain, will ye then Turn back on 
your heels? If any did turn back on his heels, not the 
least harm will he do to Allah, but Allah (on the other 
hand) will swiftly reward those who (serve Him) with 
gratitude. 

460 This verse primarily applies to the batUe of Uhud, in tlie course ot which a cry 
was raised that the Messenger was slain. He had indeed been severely wounded, 
but Talhah, Abu Bakr, and 'Ali were at his side, and his own imexampled bravery 
saved the Muslim army from a rout. This verse was recalled again by Abu Bakr 
when the Messenger actually died a natural death eight years later, to remind 
people that Allah, Whose Message he brought, \\ycs torever. And we have need to 
remember tliis now and oilcn lor two reasons: (1) when we leel inclined (o ])ay 
more than human honour lo one who was the truest, the purest, and the greatest 
ot men, and thus in a sense to compound tor our iorgelting the s])iril ol his 
teaching, and (2) when we feel depressed at die chances and changes ot time, and 
forget that the eternal Allah lives and watches over us and over all His creatures 
now as in all history in the past and in the future. 

145. Nor can a soul die except by Allah.s leave, the term 
being fixed as by writing. If any do desire a reward in 
this life. We shall give it(461) to him; and if any do 
desire a reward in the Hereafter, We shall give it to 
him. And swiftly shall We reward those that (serve us 
with) gratitude. 

461 There is a slight touch of irony in this. As applied to the archers at Uhud, who 
deserted their post for the sake of plunder, they might have got some plunder, but 
they put themselves and the \vhole of their army into jeopardy. For a littie worldly 
gain, they nearly k)st their souls. On the other hand, those who took the long \ iew 
and fought with staunchness and discipline - their reward was swift and sure. If 
they died, tiicy got the crown of martyrdom. If they lived, they were heroes 
honoured in this lile and the next. 

146. How many of the prophets fought (in Allah.s way), 
and with them (fought) Large bands of godly men? 
but they never lost heart if they met with disaster in 
Allah.s way, nor did they weaken (in will) nor give in. 
And Allah Loves those who are firm and steadfast. 

147. All that they said was: "Our Lord! Forgive us our sins 
and anything We may have done that transgressed 



46 



The Noble Qur'an 



our duty: Establish our feet firmly, and help us against 
those that resist Faith." 

148. And Allah gave them a reward in this world, and the 
excellent reward of the Hereafter. For Allah Loveth 
those who do good. 

149. O ye who believe! If ye obey the Unbelievers, they 
will drive you back on your heels, and ye will turn 
back (from Faith) to your own loss. 

150. Nay, Allah is your protector, and He is the best of 
helpers. 

151. Soon shall We cast terror into the hearts of the 
Unbelievers, for that they joined companions with 
Allah, for which He had sent no authority: their abode 
will be the Fire: And evil is the home of the wrong- 
doers! 

152. Allah did indeed fulfil His promise to you when ye 
with His permission Were about to annihilate your 
enemy,-until ye flinched and fell to disputing about 
the order,(462) and disobeyed it after He brought you 
in sight (of the booty) which ye covet. Among you are 
some that hanker after this world and some that 
desire the Hereafter. Then did He divert you from your 
foes in order to test you. (463) But He forgave you: For 
Allah is full of grace to those who believe. 

462 The order \vms: not to niir iilicr l>ool\', but sirictly to niMiiitaiii discipline. 
I htid was ill the bcgiiiiiiiig a \ ictory lor the Muslims. Many ol die eiieiiiy were 
slain, and diey were retiring when a part ol tlie Muslims, against orders, ran in 
pursuit, attracted by the prospects of booty. See note to 3:121- 

463 The disobedience seemed at first yileasant: they were chasing the enemy, and 
there was the prospect of hoot\ . But w hen the gap was noticed by the enemy, they 
tiirned the flank round the hill and, iiearh overwhelrrred the Muslims. Had it not 
been for .Mlali's grace, and the lirniiiess of their Leader and his immediate 
Coiiipaiiioiis, die\' would \va\c been linished. 

153. Behold! ye were climbing up the high ground, 
without even casting a side glance at any one, and the 
Messenger in your rear was calling you back. There 
did Allah give you one distress after another by way of 
requital,(464) to teach you not to grieve for (the 
booty) that had escaped you and for (the III) that had 
befallen you. For Allah is well aware of all that ye do. 

464 It would seem that a ])arty ol horsemen led by die dashing Klialid ibii al W'ai 
id came through the gaj) in the passes where the Muslim archers should have 
been, and in the contusion tiiat arose, the retreating foe rallied and turned back on 
the Muslims. From the low groimd on the bank of the Nullah, the Muslims 
retreated in their turn and tried to gain the hill. They had a double loss: (1) they 
were baulked of the boot}' they had run after, and (2) their own lives and the lives 
of their whole army were in danger, and many lives were actually lost from their 
ranks. Their own lives beirrg in danger, they had hardly time to grieve for the loss 
of booty or the general calamity. But it steadied them, and some of them stood the 
test. 

154. After (the excitement) of the distress. He sent down 
calm on a band of you overcome with slumber,(465) 
while another band was stirred to anxiety by their 
own feelings. Moved by wrong suspicions of 
Allah. suspicions due to ignorance. They said: "What 
affair is this of ours?"(466) Say thou: "Indeed, this 
affair is wholly Allah.s." They hide in their minds what 
they dare not reveal to thee. They say (to 
themselves): "If we had had anything to do with this 
affair. We should not have been in the slaughter 
here." Say: "Even if you had remained in your homes, 
those for whom death was decreed would certainly 
have gone forth to the place of their death"; but (all 



this was)(467) that Allah might test what is in your 
breasts and purge what is in your hearts. For Allah 
knoweth well the secrets of your hearts. 

465 After the first surprise, when the enemy tiirned on them, a great part of the 
Muslims did their best, and seeing tlieir metde, tlie enemy willidrew to his camp. 
There was a lull; the wounded had rest; tiiose who had fought the hard fight were 
\isitcd by kindly Sleep, sweet Nature's nurse. In contrast to them was the band of 
hypocrites, whose behaviour is described in the next note. 

466 The hypocrites withdrew from the fighting. Apparently they had been amor^ 
those who had been counselling the defence of Madinah witliin the walls instead 
of boldly coming out to meet the enemy. Their distress was caused by their own 
mental state: the sleep of the just was denied them; and they continued to murmur 
of what might have been. Only fools do so: wise men face actualities. 

467 That testing by Allah is not in order that it may add to His knowledge, for He 
knows all. It is in order to help us subjectively, to mould our wiU, and purge us of 
any grosser motives, that will be searched out by calamity. If it is a hardened 
sinner, the test brings conviction out of his own self Cf. also 3:140, and 34:21. 

155. Those of you(468) who turned back on the day the 
two hosts Met,-it was Satan who caused them to fail, 
because of some (evil) they had done. But Allah Has 
blotted out (their fault): For Allah is Oft-Forgiving, 
Most Forbearing. 

468 It was the duty of all who were able to fight, to fight in the sacred cause at 
Uhud. But a small section were timid; they \vere not quite as bad as those who 
railed against Allah, or those who thoughllessly disobeyed orders. But they still 
failed in their duty. It is our inner motives tliat Allah regar ds. These timorous 
people were forgiven by Allah. Perhaps they were given another chance: perhaps 
they rose to it and did their duty then. 

156. O ye who believe! Be not like the Unbelievers, who 
say of their brethren, when they are travelling 
through the Earth or engaged in fighting: "If they had 
stayed with us, they would not have died, or been 
slain." This that Allah may make it a cause of sighs 
and regrets in their hearts. It is Allah that gives Life 
and Death,(469) and Allah sees well all that ye do. 

469 It is want of faith that makes people alraid (1) of meeting deatli, (2) of doing 
tlieir dim- when it involves danger, as in tra\ elliiig in order to earn an honest livir^, 
or fighting in a sacred cause. Such fear is pan of the punishment for want of faith. 
If you have faith, there is no fear in meeting deatii, for it brings you nearer to your 
goal, nor in meeting danger for a sufficient cause, because you kn<)w that the keys 
of life and death are in .Mlali's hands. Nothing can hajipeii withoul Allah's Will. If 
it is Allah's Will that \on should die, your staying at home will not sa\c \"ou. II it is 
His Will that you should li\e, the danger you incur in ajusl cause brings you glory. 
Sii])]K)siiig it is His Will that you should lose \'oiir life in the danger, diere are 
tliree considerations tliat would make you eager to meet it: (1) dying in doing your 
duty is the best means of reaching Allah's Mercy; (2) the man of faith knows that 
he is not going to an imknown country of which he has no news; he is going nearer 
to Allah; and (3) he is being "brought together" unto Allah: i.e., he will meet all his 
dear ones in faith: instead of the separation which the souls without faith fear, he 
looks forward to a surer reunion than is possible in this life (Cf. 2:167). 

157. And if ye are slain, or die, in the way of Allah, 
forgiveness and mercy from Allah are far better than 
all they could amass. (470) 

470 Notice a licautilul little literaiy touch here. At first sight \'oii \\"ouki expect the 
second person here ("von cou\(\ amass"), lo nialcli die second jjersoii in the earlier 
clause. But remember that the second person in die earlier clause refers to the 
man of faith, and the third person in the last line refers to the Unbelievers; as if it 
said: "Of course you as a man of faith woidd not be for hoarding riches: your 
wealth-duty and the mercy of Allah-is far more precious than anything the 
Unbelievers can amass in their selfish lives." 

158. And if ye die, or are slain, Lo! it is unto Allah that ye 
are brought together. 

159. It is part of the Mercy of Allah that thou dost deal 
gently with them(471) Wert thou severe or harsh- 
hearted, they would have broken away from about 
thee: so pass over (Their faults), and ask for 
((Allah) 's) forgiveness for them; and consult them in 



47 



The Noble Qur'an 



affairs (of moment). Then, when thou hast Taken a 
decision put thy trust in Allah. For Allah loves those 
who put their trust (in Him). 

471 The extremely gentle nature of Muhammad endeared him to all, and it is 
reekoned as one of the Mereies of Allah. One of the Prophet's titles is "A Mercy 
to all Creation." At no time was this gendeness, this mercy, this long-sulfering with 
human weaknesses, more \"alual>le dian alter a disaster like that at I, hud. It is a 
God-like tiuality, which then, as always, hound and binds tlie souls of countless 
men to him. 

160. If Allah helps you, none can overcome you: If He 
forsal<:es you, who is there, after that, that can help 
you? in Allah, then. Let believers put their trust. 

161. No prophet could (ever)(472) be false to his trust. If 
any person is so false. He shall, on the Day of 
Judgment, restore what he misappropriated; then 
shall every soul receive its due,- whatever it earned,- 
and none shall be dealt with unjustly. 

472 Besides the gentleness ol his nature, Al Muslala was kno\\"n Irom his earliesi 
lite tor his trustworthiness. I lence his lille ol ;il Arniii. I lnscru])ul<>us ])eo])le olten 
read their own low uioti\"es iulo other men, and their accusation, which is meant 
to injure, fastens on the various virtues tor which die irran they att;iek is well 
known. Some of the hypocrites after Uhud raised some doubts about the division 
of the spoils, thinking to sow the seeds of poison in the hearts of the men who had 
deserted their posts in their cra\ ing for boot\'. Those low suspicions were never 
believed in by any sensible ])eople, and they have no interest lor us now. But the 
general princijjies here declared are ol eternal value, (1) Prophets ol .'\llah do not 
act Irom uuwordn' moti\"es. (2) Those who act iroin such inoli\'es are spirilualh' 
the lowest of creatures, aird diey will irrake no profit. (8) A Prophet of AUali is not 
to be judged by the same standard as a greedy creature. (4) In Allah's eyes there 
are various grades of men, and we must try to understand and appreciate such 
grades. If we trust our Leader, we shall not question his honesty without cause. If 
he is dishonest, he is not fit to be a leader. (R). 

162. Is the man who follows the good pleasure of Allah 
Like the man who draws on himself the wrath of Allah, 
and whose abode is in Hell?- A woeful refuge! 

163. They are in varying gardens in the sight of Allah, 
and Allah sees well all that they do. 

164. Allah did confer a great favour on the believers(473) 
when He sent among them a messenger from among 
themselves, rehearsing unto them the Signs of Allah, 
sanctifying them, and instructing them in Scripture 
and Wisdom, while, before that, they had been in 
manifest error. 

473 0. 2:1.51. 

165. What! When a single disaster smites you, although 
ye smote (your enemies) with one twice as great, do 
ye say?- "Whence is this?" Say (to them): "It is from 
yourselves: For Allah hath power over all 
things."(474) 

474 If Uhud was a reverse to the Muslims, they had inflicted a reverse twice as 
great on the Makkans at Badr. This reverse was not without Allah's permission, 
for He wanted to test and purify the faith of diose who followed Islam, and to 
show them that they must strive and do all in their power to deserve Allah's help. 
If they disobeyed orders and neglected discipline, they must attribute the disaster 
to themselves and not to Allah. 

166. What ye suffered on the day the two armies Met, 
was with the leave of Allah, in order that He might 
test(475) the believers,- 

475 7r.st; literally know. See n. 4f)7 to 'A:\5\. 

167. And the Hypocrites also. (476) These were told: 
"Come, fight in the way of Allah, or (at least) drive 
(The foe from your city)." They said: "Had we known 
how to fight, we should certainly have followed you." 



They were that day nearer to Unbelief than to Faith, 
saying with their lips what was not in their hearts but 
Allah hath full knowledge of all they conceal. 

476 The testing of the hy|)ocrites was the searching out. of their motives and 
exposing them to the sight of their brethren, who might othenvise have been taken 
in. In the first j)lace they gave counsels of caution: in their minds it was nothing 
but cowardice. In the second place, what they wished was not the good of the 
commiiiiit\' bill its being placed in a contemptible ])osilioii. When the others were 
for selt-sacniice, lhc\' \\ erc lor ease and lair words. Pretending to !>e Muslims, they 
were nearer to unbelief. Ironically the>' pretended to know nodiing of fighting, and 
left their devout brethren to defend their faith and ideas. If that devout spirit did 
not appeal to them, they might at least have defended their city of Madinah when 
it was threatened-defended their hearths and homes as good citizens. 

168. (They are) the ones that say, (of their brethren 
slain), while they themselves sit (at ease): "If only 
they had listened to us they would not have been 
slain." Say: "Avert death from your own selves, if ye 
speak the truth." 

169. Think not of those who are slain in Allah. s way as 
dead. Nay, they live(477), finding their sustenance in 
the presence of their Lord; 

477 A beautiful passage about the Martyrs in the cause of Truth. They are not 
dead; they live —and in a far higher and deeper sense than in the fife they have 
left. Even those who have no faith in the Hereafter honour those that die in their 
cause, wirii the crown ot immorlalily in the minds and memories of generations 
unborn. But in Faith we see a higher, truer, and less relative immortalit\'. Perhaps 
"immortalit}'" is not the right word in this conneclion, as it implies a continuation 
of this life. In their ease, tlirougli tlie gateway of death, tliey enter, the true real 
Life, as opposed to its shadow here. Our carnal life is sustained with carnal food, 
and its joys and pleasures at their best are those which are projected on the screen 
of this material world. Their real life is sustained from the ineffable Presence and 
Nearness of Allah. Cf. 2:154, and see how the idea is further developed here. 

170. They rejoice in the bounty provided by Allah. And 
with regard to those left behind, who have not yet 
joined them (in their bliss), the (Martyrs) glory in the 
fact that on them is no fear, nor have they (cause to) 
grieve. (478) 

478 The Martyrs not only rejoice at the bliss they have themselves attained. The 
dear ones left behind are in their thoughts: it is yjart of their glory that they have 
saved their dear ones from fear, sorrow, humiliation, and grief, in this Ufe, even 
before they come to share in the glories of the Hereafter. 

Note how the refrain: "on them shall be no fear, nor shall they grieve": conies in 
here with a new and appropriate meaning. Besides other things, it means that the 
dear ones have no cause to grieve at the death of the Martyrs; rather have they 
cause to rejoice. 

171. They glory in the Grace and the bounty from Allah, 
and in the fact that Allah suffereth not the reward of 
the Faithful to be lost (in the least). 

172. Of those who answered the call of Allah and the 
Messenger, even after being wounded,(479) those 
who do right and refrain from wrong have a great 
reward;- 

479 After the confusion at Uhud, men rallied round the Prophet He was 
wounded, and they were wounded, but they were all ready to fight again. Abu 
Sufyan with his Makkans withdrew, but left a challenge with them to meet him and 
his army again at the fair of Badr al Sughra next year. The challenge was acce[)ted, 
and a [jicked band of Muslims under their intrepid Ixader kept the tiyst, but the 
enemy did not come. Iliey retumetl, not only unhanne<l, but enriched by the 
trade at the fair, and (it may be presumed) strengthened by the accession of new 
adherents to their cause. 

173. Men said to them: "A great army is gathering 
against you": And frightened them: But it (only) 
increased their Faith: They said: "For us Allah 
sufficeth, and He is the best disposer of affairs." 



48 



The Noble 



Q u r ' a n 



174. And they returned with Grace and bounty from 
Allah, no harm ever touched them: For they followed 
the good pleasure of Allah. And Allah is the Lord of 
bounties unbounded. 

175. It is only the Evil One that suggests to you the fear 
of his votaries: Be ye not afraid of them, but fear Me, 
if ye have Faith. 

176. Let not those grieve thee who rush headlong into 
Unbelief: Not the least harm will they do to Allah. 
Allah. s plan is that He will give them no portion in the 
Hereafter, but a severe punishment. 

177. Those who purchase Unbelief at the price of faith,- 
not the least harm will they do to Allah, but they will 
have a grievous punishment. 

178. Let not the Unbelievers think that our respite to 
them is good for themselves: We grant them respite 
that they may grow(480} in their iniquity: But they 
will have a shameful punishment. 

480 '1 liMt the cup <)t rhcir iiiiciuily nia\' l)c lull. The Mppctitc tor sin gix>vvs with 
what it feeds on. The natural result is that the sinner sinks deeper into sin. If there 
is any freedom of will, this naturalh' follo\\'s, though Allah's Graee is always ready 
for the repentant If the Grace is rejectetl, the increase of iniquity makes the 
nature of iniquity plainer to those who might otherwise be attracted by its glitter. 
The working of Allah's Law is therefore both just and merciful. See also the next 
\'erse and 9:,'),') . 

179. Allah will not leave the believers in the state in 
which ye are now, until He separates what is evil from 
what is good(481) nor will He disclose to you the 
secrets of the Unseen(482). But He chooses of His 
Messenger. (For the purpose) whom He pleases. So 
believe in Allah. And His messengers: And if ye believe 
and do right, ye have a reward without measure. 

481 The testiiij^ of good men by calamities and evil men by leaving them in the 
cn\ironment <>i good things is part of the Universal Plan, in which some freedom 
ol choice is Icil lo man. The psychological and subjective test is untailing, and the 
separation is ellecied parlh' l)y ihe o])eration oi the human wills, to which some 
freedom is allowed. But it must be effected, if only in the interests of the good. 

482 Man in his weak state would be most miserable if he could see the secrets of 
tlie future or the secrets of the Unseen. But things are revealed to him from time 
to time as ma\ be expedient for him, In Messengers chosen for the purpose. Our 
duly is to hold last b\' faith and lead a good life. 

180. And let not those who covetously withhold of the 
gifts which Allah Hath given them of His Grace(483), 
think that it is good for them: Nay, it will be the worse 
for them: soon shall the things which they covetously 
withheld be tied to their necks Like a twisted 
collar,(484) on the Day of Judgment. To Allah belongs 
the heritage(485) of the heavens and the earth; and 
Allah is well-acquainted with all that ye do. 

483 The gifts are of all kinds: material gifts, such as wealth, property, strength of 
limbs, etc., or intangible gifts, such as influence, birth in a given set, intellect, skill, 
insight, etc., or spiritual gifts of the highest kind. The spending of all these things 
(apart from what is necessaiy for ourseh es) for those who need them, is charity, 
and ])uriries our own character. The withholding of them (apart from our needs) is 
similarly greetl and selfishness, and is stiongly condemned. 

484 By an apt metaphor the miser is told that his wealth or the other gifts which 
he hoarded win cling round his neck and do him no good. lie will vrish he could 
get rid of them, but he will not be able to do so. According to the Biblical ])hi ase 
in another connection they will hang like a millstone round his neck (Matt. 18:5). 
The ineia])hor here is hiller. He hugged his wealth or his gifis about him. rhe\' 
will become like a heavy collar, the badge of slaveiy, rountl his neck, lliey will l)e 
tied tight and twisted, and they will give him pain and anguish instead of pleasure, 
O" also 17:13. 



485 Another metaphor is now introduced. Material wealth or property is only 
called ours during our short life here. So all gifts are ours in trust only, they 
ultimately revert to Allah, to Whom belongs all that is in the heavens or on earth 
(Cf. 6:165). (R). 

181. Allah hath heard the taunt of those who say: "Truly, 
Allah(486} is indigent and we are rich!"- We shall 
certainly record their word and (their act) of slaying 
the prophets in defiance(487) of right, and We shall 
say: "Taste ye the penalty of the Scorching Fire! 

486 111 2:2 |.j wc read: "Who is he that will loan to Allah a bcaiiurul loan:'" In other 
places charit\' or spending in the wa\' ol Allah is metaphorically described as gi\"ing 
to Allah. The Projihct often used that expression in appealing for funds to be 
spent in tlie way of Allah. 'Hie scoffers mocked and said: "So Allah is indigent and 
we are rich!" This blasphemy was of a piece with all their conduct in history, in 
slaying the Prophets and men of God. 

487 For the expression "slaying in defiance of right" Cf. 3:21 , and 3:1 12. 

182. "This is because of the (unrighteous deeds) which 
your hands sent on before ye;(488) For Allah never 
harms those who serve Him." 

488 0" 2:95. and note. 

183. They (also) said: "(Allah) took our promise not to 
believe in a messenger unless He showed us a 
sacrifice consumed by Fire(489) (From heaven)." Say: 
"There came to you messengers before me, with clear 
Signs and even with what ye ask for: why then did ye 
slay them, if ye speak the truth?" 

489 Burni sacrilices figured in the Mosaic Law, and in the religious ceremonies 
long before Moses, l>ut it is not true that the Mosaic Law laid down a fire from 
heavens on a burnt sacrifice as a test ot die credentials ot Prophets. Lven if it had 
been so, did the Jews obey the Prophets who showed this Sign? In Leviticus 9:23- 
24. we are told a burnt offering prepared by Moses and Aaron: "and there came a 
fire out from before the Lord, and ctmsumed upon the altar the burnt offering 
and the fat." Yet the [icople rebelled fre(}uently against Moses, and rebellion 
against a Prophet is s])iritually an attempt to kill him. Abel's offering (sacrifice) was 
probably a l>urnt offering: it was acceiJted by Allah, and he was killed b\' Cain out 
of jealousy; Gen. 4:3-8. Mosaic sacrifices were no longer needed by the people of 
Jesus or the people of Muhammad. 

184. Then if they reject thee, so were rejected 
messengers before thee, who came with Clear Signs, 
Books of dark prophecies, and the Book of 
Enlightenment. (490) 

490 The thiee tilings mentioned in tlie Text are: (1) Clear Signs (/xiiym^t); (2) 
ZubuT, and (3) al Kitab al Munir. The signification of (1) I have explained in the 
note to 3:62, as far as they relate to Jesus. In a more general sense, it means the 
clear evidence ^vhicli Allah's dealings furnish about a man of God having a true 
mission; e.g., Moses in relation to Pharaoh, (2) The word Zubur has fjcen 
translated as scri])lures. It comes from the root Zohnin \vhich imijiies something 
hard. The commentators are not agreed, l)ut the ])rophetic writings which seemed 
to contemporaries difficult to understand may well l)e meant here. David's psalms 
(Zabur, 4:163 and 21:105) may also come under this description. As to (3), diere 
is no doubt about the literal meaning of the words, "the Book of Enlightenment". 
But what does it precisely refer to? I take it to mean the fundamental guide to 
conduct-the clear rules laid down in all Dispensations to help men to lead good 
Kves. (R). 

185. Every soul shall have a taste of death:(491) And 
only on the Day of Judgment shall you be paid your 
full recompense. Only he who is saved far from the 
Fire and admitted to the Garden will have attained the 
object (of Life): For the life of this world is but goods 
and chattels of deception. (492) 

491 The soul will not die; but the death of the body will give a taste of death to the 
soul when the soul sejiarates from the body. The soul will then know that this life 
was but a ])rol>aiion. And seeming inccjualities will be adjusted finally on the Day 
ofjudgement (Cf.2\:Z5 and 29:57). 

492 Cf. Loi^ellow's Psalm of Life: "All this world's a fleeting show, For man's 
illusion given". The only Reality will be when we have attained our final goal. 



49 



The Noble Qur'an 



186. Ye shall certainly be tried and tested in your 
possessions and in your personal selves;(493} and ye 
shall certainly Hear much that will grieve you, from 
those who received the Book before you and from 
those who worship many gods. But if ye persevere 
patiently, and guard against evil,-then that will be a 
determining factor in all affairs. 

493 Not wcallli and possessions only (or wani ol ihcni), aic ihc means ol our trial. 
All our jK'rsonal talents, l^nowiedge, o])]K>rtitnities, and tiieir o])posiles-iii iaft 
e\erytliiiig tliat liappens to its and makes tt]) otir personalil\' is a means ol ottr 
testing. So is our Faith; we shall have to put up tor it iiraiiy insults ironi diose who 
do not share it 

187. And remember Allah took a covenant from the 
People of the Book,(494) to make it known and clear 
to mankind, and not to hide it; but they threw it away 
behind their backs,(495) and purchased with it some 
miserable gain! And vile was the bargain they made! 

494 Truth-Allah's Message-comes to any man or nation as a matter of sacred trust 
It should be broadcast and published and taught and made clear to all within 
teach. Piivileged fjiiesthood at once erects a barrier. But worse-when such 
piiesthtxxl tampers with the tiuth, taking what suits it and ignoring the rest, it has 
sold Allah's gift for a miserable ephemeral profit; how miserable, it will learn when 
Nemesis comes. 

495 O' 2:101. 

188. Think not that those who exult in what they have 
brought about, and love to be praised for what they 
have not done,-(496) think escape the penalty. For 
them is a penalty Grievous indeed. 

496 A searching picttire of the worldly wise! They may cause mischief and iriisery 
to others, but gloat over any glory it may bring them! They may trample down 
Allah's truths, and enthrone false standards of worship. They may take credit for 
virtues they do not possess and seeming successes that come in spite of their 
despicable deceptions. 

189. To Allah belongeth the dominion of the heavens and 
the earth; and Allah hath power over all things. 

190. Behold! in the creation of the heavens and the earth, 
and the alternation of night and day,-(497) there are 
indeed Signs for men of understanding, - 

497 See 2:lf)l. The l^vo items mentioned here are jtisl i)nel s\"iiil)ols recalling die 
SIX or se\"eii mentioned in the other passage. .Vnd lliose loo are bul brief symbols 
and reminders ol the glorious niaiesh' ol Allah and Ills gootiiiess lo man. 

191. Men who celebrate the praises of Allah, standing, 
sitting, and lying down on their sides,(498) and 
contemplate the (wonders of) creation in the heavens 
and the earth, (With the thought): "Our Lord! not for 
naught Hast Thou created (all) this! Glory to Thee! 
Give us(499) salvation from the penalty of the Fire. 

498 That is, in all postures, which again is symbolical of all circumstances- 
personal, social, economic, historical and other. 

499 It is the thought of Salvation that connects all these glories with man. 
Otherwise man would be a miserable, contemptible creature in these beauties and 
wonders of Nalure. \\ illi his high destiny of Sahation he can [)e lilted e\"en higher 
than these gloiies! The Fire is a symbol of penalty, we pi ay for salvation from tire 
penalty. 

192. "Our Lord! any whom Thou dost admit to the Fire, 
Truly Thou coverest with shame, and never will 
wrong-doers Find any helpers! 



193. "Our Lord! we have heard the call of one calling 
(Us) to Faith, 'Believe ye in the Lord,' and we have 
believed. Our Lord! Forgive us our sins, blot out from us 
our iniquities, and take to Thyself our souls in the 
company of the righteous. 

194. "Our Lord! Grant us what Thou didst promise unto 
us through Thine messengers, and save us from 
shame on the Day of Judgment: For Thou never 
breakest Thy promise." 

195. And their Lord hath accepted of them, and answered 
them: "Never will I suffer to be lost the work of any of 
you, be he male or female: Ye are members, one of 
another:(500) Those who have left their homes, or 
been driven out therefrom, or suffered harm in My 
Cause, or fought or been slain,- verily, I will blot out 
from them their iniquities, and admit them into 
Gardens with rivers flowing beneath;- A reward from 
the Presence(501) of Allah, and from His presence is 
the best of rewards." 

500 In Islam tiie etiiial status ol tiie sexes is not only recognised but insisted on. If 
sex distinction, which is a distinction in nature, does not count in spiritual matters, 
still less of course would count artificial distinctions, such as rank, wealth, position, 
race, colour, birth, etc. 

501 Here, antl in 3:198, 4:175, antl in many places elsewhere, sUess is laid on the 
fact that whatever gift, or reward, or bliss will come to the righteous, its chief merit 
will be that it proceeds from the Presence of Allah Himself "Nearness to Allah* 
expresses it better than any other symbol. 

196. Let not the strutting about of the Unbelievers 
through the land deceive thee: 

197. Little is it for enjoyment: Their ultimate abode is 
Hell: what an evil bed (To lie on)! 

198. On the other hand, for those who fear their Lord, are 
Gardens, with rivers flowing beneath; therein are they 
to dwell (for ever),- a gift from the presence of Allah, 
and that which is in the presence of Allah is the best 
(bliss) for the righteous. 

199. And there are, certainly, among the People of the 
Book, those who believe in Allah, in the revelation to 
you, and in the revelation to them, bowing in humility 
to Allah. They will not sell the Signs of Allah for a 
miserable gain! For them is a reward with their Lord, 
and Allah is swift in account. 

200. O ye who believe! Persevere in patience(502) and 
constancy; vie in such perseverance; strengthen each 
other; and fear Allah, that ye may prosper.(503) 

502 The full meaning of Sabr is to be understood here, viz.: patience, 
perseverance, constancy, self-restraint refusing to be cowed down. These virtues 
we are to exercise for ourselves and in relation to ottiers; we are to set an example, 
so that others may vie witii us, ;ind we ate to vie witii diem, lest we f;ill stiort; in 
this way we strengthen each other and bind our mutual relations closer, in our 
common service to Allah. 

503 Prosperity (talah) here and in other passages is to be understood in a wide 
sense, includir^ prosperity in our mundane affairs as well as in spiritual progress. 
In both cases it implies happiness and the attainment of our wishes, purified by 
the love of Allah. 



50 



The Noble Qur'an 



4. Al Nisa' (The Women) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. O mankind! reverence your Guardian-Lord, who 
created you from a single person,(504) created, of like 
nature. His mate, and from them twain scattered (like 
seeds) countless men and women;- reverence Allah, 
through whom(505) ye demand your mutual (rights), 
and (reverence) the wombs(506) (That bore you): for 
Allah ever watches over you. 

504 Nafs m;i\" mean: (1) soul: (2) >>cl[; ('?) iktsoii, ])C!\s<;ni; (4) will, good 
pleasure, as in 4:4 below. Miiiiui; 1 follow tlie eonstiuctioii suggested by Imam 
RazT. The particle min would tiien suggest here not a portion or a source of 
somethii^ else, but a species, a nature, a similarity. The pronoun Ha refers of 
course to Nafs (Cf.l:\m). (R). 

505 All our mutual rights and duties are referretl to Allah. We are His creatures: 
His Will is the standard and measure of Good; and our duties are measured by 
our conformity with His Will. "Our wills are ours, to make them Thine," says 
Tennyson (In Memonam). Among ourselves (human beir^s) our mutual rights 
and dudes arise out of Allah's Law, the sense of Right that is implanted in us by 
Ilim. 

506 Among the most wonderful mysteries of our nature is that of sex. The 
unregenerate male is apt, in the pride of his physical strength, to forget the all- 
important part which the female plays in his very existence, and in all the social 
relationships that arise in our collective human lives. The mother that bore us 
must ever have our reverence. The wife, through whom we enter parentage, must 
have our reverence. Sex, which governs so much our physical life, and has so 
much influence on our emotional and higher nature, deserves-not our fear, or our 
contem[)t, or our amused indulgence, but-our reverence in the highest sense of 
the term (Cf. 80:21). With this fitting introduction we enter on a discussion of 
women, orphans, and himily relationships. 

2. To orphans restore their property (When they reach 
their age), nor substitute (your) worthless things for 
(their) good ones; and devour not their substance (by 
mixing it up)(507) with your own. For this is indeed a 
great sin. 

507 Justice to or()hans is enjoined, and three diings are particularly mentioned as 
temptations in the way of a guardian: (1) He must not postpone restoring all his 
ward's property when the time comes; subject to 4:5 below. (2) If there is a list of 
property, it is not enough that that list should be technically followed: the property 
restored must be of equal value to the property received: the same principle 
applies where there is no list. (3) If property is managed together, or where 
perishable goods must necessarily be consumed, ihc sinclest probit\' is necessary 
when the separation takes place, and this is insisted on. See also 2:220 and note. 

3. If ye fear that ye shall not be able to deal justly with 
the orphans,(508) Marry women of your choice. Two 
or three or four; but if ye fear that ye shall not be able 
to deal justly (with them), then only one, or (a 
captive) that your right hands possess, that will be 
more suitable, to prevent you from doing 
injustice. (509) 

508 Notice the conditional clause about orphans, introducing the rules a!)out 
marriage. This reminds us of (he immediate ()cca>ii()n ol the ])r()iiiiili;alioii oi this 
\'erse. It was after I 'hud, when the .Muslim c<>inmunit\' was left with maii\' <)r])hans 
and widows and some caplixes ol war. Their treatnieni \\"as to be go\erned by 
principles of tlie greatest humanity' and e(iuit>'. The occasion is past, but the 
principles remain. Marry the orphans if you are quite sure that you will in that way 
protect their interests and their property, with perfect justice to them and to your 
im n dependants if you lun e any. If not, make other arrangements for the orjjhans. 

509 The iinrestricied number of wives of the "Times of Ignorance" was now strictiy 
limited to a maximum of four, provided you could treat them with equality (C/ 
83:4 and H8:^>1). (R). 



4. And give the women (on marriage) their dower as a 
free gift; but if they, of their own good pleasure, remit 
any part of it to you. Take it and enjoy it with right 
good cheer. 

5. To those weak of understanding(510) Make not over 
your property,(511) which Allah hath made a means 
of support for you, but feed and clothe them 
therewith, and speak to them words of kindness and 
justice. 

510 This applies to orphans, but the wording is ])ertectly general, and defines 
principles like those of Chancery in English Law and the (.'oiirl of Wards in 
Indian I^iw. l*ro])erfy has not only its rights l)ul also its responsil)iIities. The owner 
may not do just what he likes absolutely: his right is limite<l by tlic good of the 
community of which he is a member, and if he is incapable of understandir^ it, 
his control should be removed. This does not mean that he is harshly dealt with. 
On the contrary his interest must be protected, and he must be treated with 
special kindness because of his incapacity. 

511 Your propcrl} : \ '\\\\WA[d\\ all properl\' belongs to Allah, and is iiilcnded for 
tlie support ot die community. It is held in tiust by a particular individual. If he is 
incapable, he is put aside but gentiy and with kindness. While his incapacity 
remains, the duties and responsibilities devolve on his guardian even more strictiy 
than in the case of the original owner: for he may not take any of the profits for 
himself unless he is poor, and in that case his remuneration for his trouble must 
be on a scale that is no more than just and reasonable. 

6. Make trial of orphans until they reach the age(512) of 
marriage; if then ye find sound judgment in them, 
release their property to them; but consume it not 
wastefully, nor in haste against their growing up. If 
the guardian is well-off. Let him claim no 
remuneration, but if he is poor, let him have for 
himself what is just and reasonable. When ye release 
their property to them, take witnesses in their 
presence: But all-sufficient is Allah in taking 
account.(513) 

512 The age of marriage is the age when they reach their majority. 

513 It is good to take human witnesses when \'oii laithfiilly discharge your trust; 
but remember ihal, liowe\"er lulh' you satisfy \<)iir fellow-men when you give your 
arrouiii lo lliem, iheir is a stricter accoiiiil due Ironi \"ou to Allah. If you are 
righteous in Allah's eyes, you must follow these stricter standards. 

7. From what is left by parents and those nearest 
related(514) there is a share for men and a share for 
women, whether the property be small or large, -a 
determinate share. 

514 1 have resisted the temptation to translate "next of kin," as this phrase has a 
technical meaning in Indian Law, referring to certain kinds of heirs, whereas here 
the people meant are those whose inlierit;mce is to be di\i<letl. The shares are 
specified. Here the general principles are laid down that females inherit as well as 
males, and that relatives who have no legal shares, orphans, and indigent people 
are not to be treated harshly, if present at the division. (R). 

8. But if at the time of division other relatives, or 
orphans or poor, are present, feed them out of the 
(property), and speak to them words of kindness and 
justice. 

9. Let those (disposing of an estate) have the same fear 
in their minds as they would have for their own if they 
had left a helpless family behind: Let them fear Allah, 
and speak words of appropriate (comfort). (515) 

515 It is a touching argument addressed to tiiose who have to divide an estate. 
'How anxious would you be if you had left a helpless family behind?' If others do 
so, help and be kind. 



51 



The Noble Qur'an 



10. Those who unjustly eat up the property of orphans, 
eat up a Fire into their own bodies: They will soon be 
enduring a Blazing Fire! 

11. Allah (thus) directs you as regards your 
Children 's(516) (Inheritance): to the male, a portion 
equal to that of two females: if only daughters, two or 
more,(517) their share is two-thirds of the 
inheritance; if only one, her share is a half. For 
parents, a sixth share of the inheritance to each, if the 
deceased left children; if no children, and the parents 
are the (only) heirs, the mother has a third; if the 
deceased Left brothers (or sisters) the mother has a 
sixth. (The distribution in all cases ('s) after the 
payment of legacies and debts. Ye know not whether 
your parents or your children are nearest to you in 
benefit. These are settled portions ordained(518) by 
Allah, and Allah is All-knowing, All-wise. 

516 The principles <>! iiihcriuuicc l;nv iwc laid down in broad oiiriinc in the 
Qur'an; the precise details have been worked out on tlic basis of the Prophet's 
practice and that of his Companions, and by interpretation and analogy. Muslim 
jurists have collected a vast amount of learnir^ on this subject, and this body of 
law is enough by itself to form the subject of life-long study. Here we shall deal 
only with the broad principles to be gathered from the Text, as interpreted by the 
Jurists. 

(1) The power ot testameiitaiy disposition extends over only one-third ot tlie 
Properly, the remaining two-thirds are distributed among heirs as laid down. (2) 
All distribution takes place after the legacies and debts (including funeral 
exjjenses) have first been [jaid. (3) Legacies cannot be left to any of the heirs 
included in the scheme ot distiibution; or it will amount to upsetting tlie shares 
and undue preference of one heir to another. (4) Generally, but not always, the 
male takes a share double that of a female in his own category. 

517 At first sight, the Arabic words seem to mean; "If more than two daughters." 
But the alternative in the next clause is: "if only one daughter." Logically, therefore, 
the first clause must mean: "if daughters, two or more." This is the general 
inter[)retation, and is confirmed by the su])plenientary provision in 4:176 at the 
end ot the Surah, which should be read along with this. 

518 The verse deals widi the portions allotted to (a) ehiklren, and (b) parents. The 
next verse deals with the portions allotted to (c) husband or wife of the deceased, 
and (d) collaterals. The children's shares are fixed, but their amount will depend 
u]K)n what goes to the parents. If both parents are li\'ing, and there are also 
children, both lather and mother take a sixth each; if only one parent is living, he 
or she lakes his or her sixth; and the rest goes to the children. It the jjarents are 
li\'ing, and llicrc is no child or other heir, the mother gets a diird (and die father 
the reniamnig Iwo-lhirds); it there are no children, hul there are !)r()lliers or sisters 
(this is inter])reted stricdy in llie plural), ihc iiiulhcr has a sixth, and llie tadier 
apparendy the residue, as die lather excludes collaterals. This is lar Ironi being an 
exhaustive statement, but it estabhshes the proposition that children and parents 
have always some share if they survive, but their shares are affected by the 
existence and nxjmber of the heirs in these categories. 

12. In what your wives leave, your share is a half, if they 
leave no child; but if they leave a child, ye get a 
fourth; after payment of legacies and debts. In what 
ye leave, their share is a fourth, (519) if ye leave no 
child; but if ye leave a child, they get an eighth; after 
payment of legacies and debts. If the man or woman 
whose inheritance is in question, has left neither 
ascendants nor descendants,(520) but has left a 
brother(521) or a sister, each one of the two gets a 
sixth; but if more than two, they share in a third; after 
payment of legacies and debts; so that no loss(522) is 
caused (to any one). Thus is it ordained by Allah, and 
Allah is All-knowing, Most Forbearing. 

519 The husband takes a liali ot his deceased wife's propert\' it she lea\"es no 
child, the rest going to residuaries; if she leaves a child, die liusband gets only a 
fourth. Following the rule that the female share is generally half the male share, 
the widow gets a fourth of her deceased husband's property, if he leaves no 
children, and an eighth if he leaves children. If there are more windows than one, 
their collective share is a fourth or an eighth as the case may be: inl^r se they 
divide equally. 



520 The word in Arabic is kalalah, which is so construed usually. But it was 
nowhere defined authoritatively in the lifetime of the Messenger. This was one of 
the three terms about which Umar wished diat die Messenger had defined dian in 
his lifetime, the other two being khilnhili, and nl);i (usury). On the accejiled 
definition, we are concerned with the iiilierilaiice of a ])ersoii who has lett no 
desceiidaiil or ascendant (liowe\er distant), l>ul only collalerals, widi or without a 
widow or widower. If there is a widow or vyddower sui^iving, she or he takes the 
share as already defined, before the collaterals come in. 

521 A "brother or sister" is here interijreted to mean a uterine brother or sister, 
i.e., a brotlier or sister by the same mother but not by the same father, as the case 
of full brothers and sisters or brothers and sisters by the same father but different 
mothers is understood to be dealt widi later, in the last \erse of this Surah. The 
uterine brother or sister, it only one sundves, takes a sixtli, if more than one 
survives, they take a third collectively, and divide among themselves; this on the 
supposition that there are no descendants or ascendants, however remote. There 
may, however, be a widow or widower surviving: she or he takes her or his share, 
as already specified. 

The shares ot collaterals geiieralh' are calculated on a complicated system which 
cannot be described in a brief note. Por tliese, antl the rules about Residuaries (' 
Asaba) reference should be made to special legal treatises. 

522 Debts (in which funeral expenses take first rank) and legacies are the first 
charge on the estate <)f a deceased person, before distiibution takes [ilace. But 
e(|uit\' and fair dealing should be obseiTcd in all matters, so that no one's interests 
are [irejudiced. Thus tuiieral exjienses should l>e reasonable; debts must be 
genuine and not reckless debts; and the shares must be calculated widi fairness. 

13. Those are limits set by Allah, those who obey Allah 
and His Messenger will be admitted to Gardens with 
rivers flowing beneath, to abide therein (for ever) and 
that will be the supreme achievement.(522-A) 

522-A . O" 44:57, n. 4733. (R). 

14. But those who disobey Allah and His Messenger and 
transgress His limits will be admitted to a Fire, to 
abide therein: And they shall have a humiliating 
punishment. 

15. If any of your women are guilty of lewdness,(523) 
Take the evidence of four(524) (Reliable) witnesses 
from amongst you against them; and if they testify, 
confine them to houses until death do claim them, or 
Allah ordain for them some (other) way. (525) 

523 Most coiniiiciitators uiidcrsland lliis to refer lo adullen" or foriiicalioii: iii that 
case llie\' consider thai die puiiishiiienl was altered lo 100 stripc>> l)\ ihc later 
verse, 24:2. But 1 diink it refers to unnatural crime between women, analogous to 
unnatural crime between men in 4:16 below; because (1) no punishment is 
specified here for the man, as would be the case where a man was involved in the 
crime; (2) the word, at lati, the purely feminine plural of al lati, is used for the 
parties to the crime; (3) the punishment is indefinite; see the next note but one. 

524 To protect the honour of wonieii, suicler e\idence is re(|uired, i.e., the 
evidence ot tour instead of the usual t\vo witnesses. It is die same lor adulteiT (see 
24:1.) 

525 Keep them in prison until some definite order is received. Those who bike 
the crime to be adulteiy or fornication construe this definite order ("some other 
way") to mean some definite pronounceiiieni l)y ihe Pro])lict under inspiration; 
diis i\ as llic piiiiisliiiiciit ol Hogging under 2 f :2. lor loi iiu alioii, and stoning to 
deadi under die Prophet's directive for adulteiy. If we understand die crime to be 
unnatural crime, we might presume, in the absence of any definite order ("some 
other way") that the punishment would be similar to that for men in the next verse. 

16. If two men among you are guilty of lewdness, punish 
them both. If they repent and amend. Leave them 
alone; for Allah is Oft-returning, Most Merciful. 

17. Allah accept the repentance of those who do evil in 
ignorance and repent soon afterwards; to them will 
Allah turn in mercy: For Allah is full of knowledge and 
wisdom. 

18. Of no effect is the repentance of those who 
continue(526) to do evil, until death faces one of 
them, and he says, "Now have I repented indeed;" nor 



52 



The Noble Qur'an 



of those who die rejecting Faith: for them have We 
prepared a punishment most grievous. 

526 Note the fine touch. A sin may i)c fasliionable, and people may sin together 
without compunction. When one of them is faced with Death, he repents, but that 
sort of repentance is no good. For more detailed discussion, (Cf. notes to 24:2-6 
and fil.) .) (Eds.) 

19. O ye who believe! Ye are forbidden to inherit women 
against their will. (527) Nor should ye treat them with 
harshness, that ye may Take away part of the 
dower(528) ye have given them,-except where they 
have been guilty of open lewdness; on the contrary 
live with them on a footing of kindness and equity. If 
ye take a dislike to them it may be that ye dislike a 
thing, and Allah brings about through it a great deal of 
good. 

527 Among many nations, including Arabs in the Days of Ignorance, a step-son or 
brotlier took possession ol a dead man's widow or w idows along with his goods 
and chattels. This shameful custom is forbidden. See also 4:22 below. 

528 Another trick, to detract from the freedom of married women was to treat 
them badly and force them to sue for a KhuJ'divorce (see 2:229, n. 258) or its 
equivalent in pre-Islamic custom, when the dower could be claimed back. This is 
also forbidden. Or the harshness may be exercised in another way; a divorced 
woman may be prevented by those who have contiol of her, from re-marrying 
unless she remits her dower. All kinds of harshness arc forbidden. 

20. But if ye decide to take one wife in place of another, 
even if ye had given the latter a whole treasure(529) 
for dower. Take not the least bit of it back: Would ye 
take it by slander and manifest wrong? 

529 Treasure: Qintar=a. talent of gold: see 3:14 , first note. 

21. And how could ye take it when ye have gone in unto 
each other, and they have Taken from you a solemn 
covenant? 

22. And marry not women whom your fathers married,- 
except what is past: It was shameful and odious,- an 
abominable custom indeed. (530) 

530 See above; 4:19 , n. 527. 

23. Prohibited to you (For marriage) are:-(531) Your 
mothers, daughters,(532) sisters; father's sisters. 
Mother's sisters; brother's daughters, sister's 
daughters; foster-mothers(533) (Who gave you suck), 
foster-sisters; your wives' mothers; your step- 
daughters under your(534) guardianship, born of your 
wives to whom ye have gone in,- no prohibition if ye 
have not gone in;- (Those who have been) wives of 
your sons(535) proceeding from your loins; and two 
sisters in wedlock at one and the same time,(536) 
except for what is past; for Allah is Oft-forgiving, Most 
Merciful;- 

531 This Table of Prohibited Degrees agrees in the main with what is usually 
accepted among all nations, except in minor details. It begins in the last verse (with 
father's wi(k)ws <>r divorcees). The scheme is drawn upon the assumption that the 
person who proposes lo niarr\ is a man; if it is a woman, the same scheme will 
apply, iniit;it!s niutundis; it will read: "your fathers, sons, brothers," etc.; or you can 
always read it from die husband's view of relationship, as there must always be a 
husband in a marriage. 

532 "Mother" includes grandmother (through the father or mother), great - 
grandmother, etc.; "daughter" includes granddaughter through son or daughter), 
great-granddaughter, etc.; "sister," includes full-sister and half-sister, "f adicr's sister" 
includes grandfather's sister, etc. and "mother's sister* includes grandmother's 
sister, etc. 

533 "Fosterage" or milk-relationships play an important part in Muslim Law, and 
count like blood-relationships; it would therefore seem that not only foster- 
mothers and foster-sisters, but foster-mother's sister, etc., all come within the 
prohibited degrees. 



534 It is generally held that "under your guardianship* is a description, not a 
condition. (R). 

535 "Sons" includes grandsons, but excludes ado])led sons, or jjersons Ucated as 
such, on account of tlie words "proceeding from your loins" (CI. 83:4). 

536 The bar against two sisters in marriage together applies to aunt and niece 
togedier, but not to deceased wife's sister after the wife dies. 

24. Also (prohibited are) women already married, except 
those whom your right hands possess:(537) Thus hath 
Allah ordained (Prohibitions) against you: Except for 
these, all others are lawful, provided ye seek (them in 
marriage) with gifts from your property,- desiring 
chastity, not lust, (538)seeing that ye derive benefit 
from them, give them their dowers (at least)(539) as 
prescribed; but if, after a dower is prescribed, agree 
Mutually (to vary it), there is no blame on you, and 
Allah is All-knowing, All-wise. 

537 Whom your right lumds fiosscss: i.e., captives in a,Iiliad. (R). 

538 After defining the prohibited degrees, the verse [iixx eeds to say that women 
other than those specified nia\ he sought in marriage, but e\'eii so, not from 
motives of Inst, hut in order to promote chastit\' hetiveeii the sexes. Marriage in 
the originai Arabic is here described by a -word which suggests a fortress (liisn); 
maniage is, therefore, the fortress of chastity. 

539 As the woman in marriage surrenders her person, so the man also must 
surrender (besides some part of his independence) at least some of his property 
according to his means. And this gives rise to the law of dower. A minimum 
dower is ])rcscrihed, but it is not neccssaiy to stick to the iiiiiiiniiini, and in the 
new relationship created, the parties are recommended to act towards each other 
with the greatest confidence and liberality. 

25. If any of you have not the means wherewith to wed 
free believing women, they may wed believing girls 
from among those whom your right hands 
possess:(540) And Allah hath full knowledge about 
your faith. Ye are one from another: Wed them with 
the leave of their owners, and give them their dowers, 
according to what is reasonable: They should be 
chaste, not lustful, nor taking paramours: when they 
are taken in wedlock, if they fall into shame, their 
punishment is half that for free women. This 
(permission) is for those among you who fear sin; but 
it is better for you that ye practise self-restraint. And 
Allah is Oft-forgiving, Most Merciful. 

540 That is, captives taken ,|ihad: Your right hands does not mean necessarily that 
she has been assigned lo \x)u. or is \"our pro])cit\". .Ml ca|)tnres in belong to the 
community, they are '\()urs' iii thai sense. 11 \in\ seek siirh a iicrson in marriage, 
do it irom no base inon\es. .Saiegiiard \()iir iailh, and see llial she loo does 
belie\e. In dial ease, alter all, she is ol the hiiiiian hrotherliood, and her condition 
is accidental and redeemable. If tiic slave bore a child to her master, she would 
become free. (R). 

26. Allah doth wish to make clear to you and to show you 
the ordinances of those before you; and (He doth wish 
to) turn to you (In Mercy): And Allah is All-knowing, 
All-wise. 

27. Allah doth wish to Turn to you, but the wish of those 
who follow their lusts is that ye should turn away 
(from Him),- far, far away. 

28. Allah doth wish to lighten your (difficulties): For man 
was created Weak (in flesh). 

29. O ye who believe!(541) Eat not up your property 
among yourselves in vanities: But let there be 
amongst you Traffic and trade by mutual good-will: 
Nor kill (or destroy) yourselves: for verily Allah hath 
been to you Most Merciful! 



53 



The Noble Qur'an 



541 Let me paraphrase this verse, for there is profound meaning in it (1) All your 
property you hold in trust, whether it is in your name, or belongs to the 
community, or to people over whom you have control. To w;istc is vvTong. (2) In 
2:188 the same phrase occurred, to caution us against greed. Here it occurs, to 
encourage us to increase propert\' by economic use (traffic and trade), recalling 
Christ's iKuable ol' the Taicnis (Matl. 2.3:1 1-80), wlicrc the senants who had 
increased tlieir master's wealth were jiromoted and the sei^ant who had hoarded 
was cast into darkness. (3) We are warned that our waste may mean our own 
destruction ("nor kill or destroy yourselves.") But there is a more general meanir^ 
also: we must be careful of our own and other people's lives We must commit no 
violence. This is the opposite of "trade and traffic by mutual good wiU." (4) Our 
violence to our own brethren is particularly preposterous, seeir^ that Allah has 
loved and showered His mercies on us and all His creatures. 

30. If any do that in rancour and injustice,- soon shall 
We cast them into the Fire: And easy it is for Allah. 

31. If ye (but) eschew the most heinous of the things 
which ye are forbidden to do. We shall expel out of 
you all the evil in you, and admit you to a gate of great 
honour. 

32. And in no wise covet(542) those things in which 
Allah Hath bestowed His gifts More freely on some of 
you than on others: To men is allotted what they earn, 
and to women what they earn: But ask Allah of His 
bounty. For Allah hath full knowledge of all things. 

542 Men and women have ^fts fi"om Allah-some greater than others. They seem 
unequal, but we are assured that Providence has allotted them by a scheme by 
which people receive what they earn. If this does not appear clear in our sight, let 
us remember that we have no full knowledge but Allah has. We must not be 
jealous if other people have more than we have-in wealth or position or strength 
or honour or talent or happiness. Probably things are ecjualized in the aggregate or 
in the long run, or e(|uate(l to needs and merits on a scale which we cannot 
appraise. It we want more, instead ot being jealous or covetous, we should pray to 
Allah and place before Ilim our needs. Though He knows all, and has no need of 
our prayer, our prayer may reveal to ourselves our shortcomings and enable us to 
deserve more of Allah's bouncy or make ourselves fit for it 

33. To (benefit) every one. We have appointed shares 
and heirs(543) to property left by parents and 
relatives. To those, also, to whom your right hand was 
pledged,(544] give their due portion. For truly Allah is 
witness to all things. 

543 Mawali, plural of Mawh; fnjm the root whIh, to be near in ])lace or 
relationship, to follow. Mawlavm-y therefore mean: (1) nearly related, (2) heir, (8) 
sharer or partner; these three meanings are implied here; (4) neighbour, or friend, 
or protector, or client (44:41); (5) lord or master (16:76). 

544 When the emigration took place from Makkah to Madman, bonds and links 
of brotherhood were established between the "Emigrants" and the "Helpers," and 
they shared in each other's inheritance. Later, when the Community was solidly 
established, and relatitms with those left behind in Makkah were resumed, the 
rights of blood-relations in Makkah, and the Ilelyjer-brethren in Madinah were 
both saieguarded. This is the ])articular meaning. The more genera! meaning is 
similar; respect your ties of blood, of neighbourhood, and of friendly compacts 
and understandings. Be just to all. 

34. Men are the protectors(545) and maintainers of 
women, because Allah has given the one more 
(strength) than the other, and because they support 
them from their means. Therefore the righteous 
women are devoutly obedient, and guard in (the 
husband ' s) absence what Allah would have them 
guard. (546) As to those women on whose part ye fear 
disloyalty and ill-conduct, admonish them (first),(547) 
(Next), refuse to share their beds, (And last) beat 
them (lightly);(547-A) but if they return to obedience, 
seek not against them(548) Means (of annoyance): 
For Allah is Most High, great (above you all). 

545 Qawwam: one who stands firm in another's business, protects his interests, 
and looks after his affairs; or it may be, standing firm in his own business, 
managing affairs, with a steady purpose ( Cf. 4:135 and 2:228). 



546 Or the sentence may be rendered; "and protect (the husband's interests) in his 
absence, as Allah has protected them. If we take the rendering as in the text, the 
meaning is: the good wife is <)bedient and harmonitjus in her husband's presence, 
and in his absence guards his re[)utation and propeny and her own \irtue, as 
ordained by Allah. If we take the rendering as in the note, we reach the same 
result in a different way: the good wiie, in her husband's absence, renienihenng 
how AUah has given her a sheltered position, does everything to justify diat 
position by guarding her own virtue and his reputation and property. 

547 In case of family jars four steps are mentioned, to be tiken in that order: (1) 
perhaps verbal advice or admonition may be sufficient; (2) if not, sex relations 
may be suspended; (8) if this is not sufficient, some slight jihysical correction may 
be administered; hul Iniani Shali'i considers this inadvisable, though permissible, 
and all authorities are unanimous in deprecating any sort of cruelty, even of the 
Urging kind, as mentioned in the next clause; (4)-if all this fails, a family council is 
recommended in 4:35 below. 

547-A . The word "daraba" used in the Qur'an with about 17 different meanings 
including avoid, se[)arate, lea\"e, tra\"el etc. The Qur'an is best interpreted through 
the deeds and sayings of the Prophet. The fact that the Prophet ne\er battered or 
spanked any wife and detested any such action, gives credence tliat tlie meaning 
intended here by "wadribuhunna" is to sta\' away from a discordant wife in the 
hope that this will let her realize an im[)ending separation and divorce. (Eds.) 

548 Temper, nagging, sarcasm, speaking at each otlier in other people's presence, 
reverting to past faults which should be forgiven and forgotten-all this is forbidden. 
And the reason gi\"en is characteristic of Islam. You must li\e all your life as in the 
presence of Allali, Who is high above us, but Who watches over us. How petty 
and contemptible will our littie squabbles appear in His presence! 

35. If ye fear a breach between them twain, appoint 
(two) arbiters, one from his family, and the other from 
hers;(549) if they wish for peace, Allah will cause 
their reconciliation: For Allah hath full knowledge, and 
is acquainted with all things. 

549 An excellent plan for settling family disputes, without too much publicity or 
mud-throwing, or resort to the chicaneries of the law. The Latin countries 
recognise this plan in their legal systems. It is a pit\' that Muslims do not resort to it 
universally, as tliey should. The arbiters from each family would know tiie 
idiosyncrasies of both parties, and would be able, with Allah's help to effect a real 
reconciliation. 

36. Serve Allah, and join not(550) any partners with 
Him; and do good- to parents, kinsfolk, orphans, those 
in need, neighbours who are near,(551) neighbours 
who are strangers, the companion by your side,(552) 
the wayfarer (ye meet), and what your right hands 
possess:(553) For Allah loveth not the arrogant, the 
vainglorious;-(554) 

550 The essence of Islam is to sen e Allah and do good to your fellow-creatures. 
This is wider and more comprehensive than "Love God and love your neighbour". 
For it includes duties lo animals as our fellow-creatures, and emphasises practical 
service rather tlian sentiment. 

551 Neighbours who are near: that is, in local situation as well as intimate 
relationships, just as neighbours who are strangers includes those whom we do not 
know or who live away from us or in a different sphere altogether. 

552 The Companion by your side way be your intimate friends and associates, 
just as the wayfarer you mee^may be a carnal acquaintance on your travels. This 
last is much wider than the "stranger within your gate." 

553 What your light hands possess: For the meaning of the phrase see n. 537 
above. (R). 

554 Real deeds of service and kindness proceed, not from showing off or from a 
superior sort of condescension ( Cf. "White Man's Burden"), but from a frank 
recognition of oiu' ov\ti Inmiility and the real claims, before Allah, of all our 
tellow-creatures. For in oiu" mutual needs we are e<iual belore Allah, or [jcrhaps 
the best of us (as the world sees us) may be worse tiian die worst of us (from the 
same point of view). 

37. (Nor) those who are niggardly or enjoin 
niggardliness on others, or hide the bounties which 
Allah hath bestowed(555) on them; for We have 
prepared, for those who resist Faith, a punishment 
that steeps(556) them in contempt;- 



54 



The Noble Qur'an 



555 Arrogance is one reason why our deeds of love and kindness do not thrive. 
Another is niggardliness or selfishness. Allah does not love either the one or the 
other, for they both proceed from want of love of Allah, or f;iitli in Alhih. Miserly 
is the worldly-wise man who not only refuses to spend himscll in scr\ it c, but by 
example and prcccyjt prevents others from doing so, as othcniisc lie \\"ould be 
niiidc odious b\' fomjiMrison, before his fcUovv-crcaturcs. So he cillicr ni;ikc>i a 
virtue of his caution, or hides the gifts which have been given him-wcaltli, position, 
talent, etc. 

556 Note how the punishment fits the crime. The miser holds other people in 
contempt, and in doing so, becomes himself contemptible. 

3S. Not those who spend of their substance, to be 
seen(557) of men, but have no faith in Allah and the 
Last Day: If any take the Evil One for their intimate, 
what a dreadful intimate he is! 

557 A fault o[)y)oscd to miserliness, and equally opposed to true charity, is to 
spend hu islily lo be seen of men. It is mere hypocrisy; there is no love in it, either 
for Allah or lor man. 

39. And what burden Were it on them if they had faith in 
Allah and in the Last Day, and they spent out of what 
Allah hath given them for sustenance?(558) For Allah 
hath full knowledge of them. 

558 Sustenance: physical, intellectual, spiritual-every thing pertaining to life and 
growth. Our being is from Allah, and we must therefore spend ourselves freely for 
Allah. How can it be a burden? It is merely a response to the demand of our own 
healthy nature. 

40. Allah is never unjust in the least degree: If there is 
any good (done). He doubleth it, and giveth from His 
own presence a great reward. (559) 

559 An\ little good of our ovra comes from tlie purity of our heart Its results in 
ihc world are doubled and multi[)lied by Allah's grace and mercy; but an even 
grealer reward comes from I lis own Presence, His good pleasure, which brir^s us 

nearer to Him (CT. 'M:! .') and 88:1..)). 

41. How then if We brought from each people a witness, 
and We brought thee as a witness against these 
people!(560) 

560 Each Prophet and Leader is a witness for his People and his contemporaries - 
for those who accept Allah, and against those who reject Him. 

42. On that day those who reject Faith and disobey the 
messenger will wish that the earth Were made one 
with them:(561) But never will they hide a single fact 
from Allah. 

561 Those who reject Allah's message will wish, when their eyes are opened, that 
they were reduced to dust, for existence itself will be agony to them. They might 
like to hide in the dust, but nothing is hidden from Allah. All their past will stand 
out clear before Ilim. 

43. O ye who believe! Approach not prayers with a mind 
befogged,(562) until ye can understand all that ye 
say,- nor in a state of ceremonial impurity (Except 
when travelling on the road), until after washing your 
whole body. If ye are ill, or on a journey, or one of you 
cometh from offices of nature, or ye have been in 
contact with women, and ye find no water,(563) then 
take for yourselves clean sand or earth, and rub 
therewith your faces and hands. For Allah doth blot 
out sins and forgive again and again. 

562 The reference is either to a state of intoxication or to a dazed state of mind on 
account of drowsiness or some other cause; or perhaps both are implied. Before 
the prohibition of intoxicants altogether was promulgated, it was at least 
unbecoming that peofjle should come to [jrayers in such a state. For yirayers it is 
only right that we should collect our whole minds and approach Allah in a s])irit of 



easily obtainable, especially in the dry conditions of Arabia , and then washir^ 
with dry sand or clean earth is recommended. Four such circumstances are 
mentioned: the two last when washing is specially required; the two first when 
washing may be necessaiy, but it may not be easy to get water. For a man, when he 
is ill, cannot walk out far to get water, and a man on ajourney has no full control 
over his supplies. In all lour cases, where water cannol l)e gol, cicanmg willi dry 
sand or dry eaith is recommended. This is called Tuymmnum, (Ct. 4; 1,39 and 
5:6). 

44. Hast thou not turned Thy vision to those who were 
given a portion(564) of the Book? they traffic in error, 
and wish that ye should lose the right path. 

564 0" 3:23 and n. 366. 

45. But Allah hath full knowledge of your enemies: Allah 
is enough for a protector, and Allah is enough for a 
Helper. 

46. Of the Jews there are those who displace words from 
their (right) places, and say: "We hear and we 
disobey";(565) and "Hear what is not Heard"; and 
"Ra 'ina";(566) with a twist of their tongues and a 
slander to Faith. If only they had said: "What hear and 
we obey"; and "Do hear"; and "Do look at us"; it 
would have been better for them, and more proper; 
but Allah hath cursed them for their Unbelief; and but 
few of them will believe. 

565 Sec n. 98. A Irick ot the Jews was io Iwisl words and c\])ressions, so as 
to ridicule the most solemn leachings ol Failh. Where the\' should lia\"c said, "We 
hear and we obey," tlie\' said aloud, "We hear," and wliis])ered, "W'e disol)ey." 
Where diey should have said respectlully, "We hear," diey added in a whisper, 
"May you not hear," by way of ridicule. Where they claimed the attention of the 
Teacher, they used an ambiguous word apparendy harmless, but in their intention 
disres])ectful. (R). 

566 See 2:101, n. lOfi, Rii'hui il used res])ectfull\' in the Aral>ic way, would luue 
nieani "Please attend lo us." \\'illi a twist ol their longue, they suggested an 
insulting meaning, such as "O diou tiiat takes us to pasture!" or in Hebrew, "Our 
bad one!" 

47. O ye People of the Book! believe in what We have 
(now) revealed, confirming what was (already) with 
you, before We change the face and fame(567) of 
some (of you) beyond all recognition, and turn them 
hindwards, or curse them as We cursed the Sabbath- 
breakers,(568) for the decision of Allah Must be 
carried out. 

567 Literally, "before We obliterate some features (or faces) and turn them front 
to back (or back to fronO": an Arabic idiom, which must be translated freely to 
yield its proper meanir^ in Er^lish. The face is the chief expression of a man's 
own real essence; it is also the index of his fame and estimation. The People of 
the Book had been specially favoured by Allah with spiritual revelations, If they 
proved themselves unwortliy, tliey lost dieir "face". I heir eminence, would, owing 
to their own conduct, be turned into degradation. Others would take their place. 
The first shall be last and the last shall be first Matt 19:30. 

568 O" 2:65 and n 79. 

48. Allah forgiveth not that partners should be set up 
with Him; but He forgiveth anything else, to whom He 
pleaseth; to set up partners with Allah is to devise a 
sin(569) Most heinous indeed. 

569 Just as in an earthly kingdom the worst crime is that of treason, as it cuts at the 
\'cn" existence of the State, so in the sj)iritnal kingdom, the unforgi\"able sin is that 
ol conlumacious treason agamsl .\llali h\' ])ulling u]) Allah's creatures m rnalry 
against Ihm. This is rebellion agamsl the essence and source ol s])iritual Lile. It is 
what Plato would call the "lie m the soul.." But e\'en here, il the rebellion is 
through ignorance, and is followed by sincere repentance and amendment, Allah's 
Mercy is always open ( 4:17 ). 



reverence. "Prayers" (SaJith) here may mean "a place of prayers," a Moscjue: tlie 

resulting meanii^ would be die same. 49. Hast thou not turned Thy vision to those who claim 

ir^iQ ^ . . 1 r J ^ f J J 11 sanctity for themselves?(570) Nay-but Allah Doth 

563 The stnctest cleanhness and punty of mmd and body are required, especially ' v ^ # 

at the time of prayer. But there are circumstances when water for ablutions is not 



55 



The Noble Qur'an 



sanctify whom He pleaseth. But never will they fail to 
receive justice in the least little thing. (571) 

570 rhc sanctimonious or sclf-sanctificd petjple are the farthest from sanctity or 
purity, which can onh' proceed from Allah. Hiey cannot jilay with Allah's Truth 
and yet go on claiinnig co l>e guided and puniicd or juslificd by Allah. Their 
falsehood in itself condemns them; no furdier proof is needed of their selfishness 
and evil. 

571 Literally, the small skin in the groove of a date stone, a thing of no value:fatila. 

50. Behold! how they invent a lie against Allah, but that 
by itself is a manifest sin! 

51. Hast thou not turned Thy vision to those who were 
given a portion(572) of the Book? they believe in 
sorcery and Evil,(573) and say to the Unbelievers that 
they are better guided in the (right) way Than the 
believers! 

572 0^3:23 and n. 366. The phrase also occurs in 4:44 . 

573 The word I lia\"c translalcd Sorccn' is jihl. \\hicli nia\" mean dniiialion, 
s<)rcery, magic, or any lalsc ()l)jccl ol hclicl or worshi]), such as an iciol. The word 
I have translalcd 7:V/7(hci'c and in 2:2.')f)) is Tnghiil, which means ihc c\"il one, the 
one who exceeds all bounds, Satan; or it may refer to some idol worshipped by 
the Pagan Arabs, with whom the Jews of MadTn ah were intriguing against the 
Prophet The Jews had taken much to sorcery, magic, divination, and such 
superstitions, (Cf. 16:51 ). 

52. They are (men) whom Allah hath cursed: And those 
whom Allah Hath cursed/ thou wilt find, have no one 
to help.(574) 

574 The Jews were then seekins,^ the aid of the Makkaii l*ai?ans aiiainst 
Muhamniad. hul [ar Ironi ^dtii^ aii\' licl]) Ironi llicni, llie\' and llic Pa<;aiis were 
botli overtlirown. I'hat was die immediate occasion, but die words have a pertecdy 
general - a universal - meaning. 

53. Have they a share in dominion or power? Behold, 
they give not a farthing(575) to their fellow-men? 

575 The word I have translated fartbing h naqir, the groove in a date stone, a thing 
of no value whatever. Close-fistedness and envy are among the worst forms of 
selfishness, and appear specially incongruous in people of power, authority, or 
influence, from whom is expected generosity in giving and generosity in seeir^ 
other people's prosperity or happiness, (Cf. 35:13). 

54. Or do they envy mankind for what Allah hath given 
them of his bounty? but We had already given the 
people of Abraham the Book and Wisdom, and 
conferred upon them a great kingdom. (576) 

576 Such as the kingdoms of David and Solomon, for they had international 
fame. 

55. Some of them believed, and some of them averted 
their faces from him: And enough is Hell for a burning 
fire.(577) 

577 Envy is like the eternal fire, which is in itself a hell. 

56. Those who reject our Signs, We shall soon cast into 
the Fire: as often as their skins are roasted through. 
We shall change them for fresh skins, that they may 
taste the penalty: for Allah is Exalted in Power, Wise. 

57. But those who believe and do deeds of 
righteousness. We shall soon admit to Gardens, with 
rivers flowing beneath,- their eternal home: Therein 
shall they have companions pure and hoiy:(578) We 
shall admit them to shades, cool and ever 
deepening. (579) 

578 2:25 and n. 44. 

579 The Garden is contrasted with the Fire: the shade is contrasted with the 
roasting. Evil grows with what it feeds on. So goodness and felicity grow with their 



practice. The good may be alone to start with, but (unlike evil ones) they get Holy 
Companions. Just as e^ony increases with what it suffers (typified by fresh skins 
growing as the old ones burn out), so felicity finds deeper and deeper meaning 
(t\pific<l by tlic shades in a garden, which grow deeper and cooler as you proceed 
into the interior), (Cf. 13:3,5 ). 

58. Allah doth command you to render back your Trusts 
to those to whom they are due; And when ye judge 
between man and man, that ye judge with justice: 
Verily how excellent is the teaching which He giveth 
you! For Allah is He Who heareth and seeth all things. 

59. O ye who believe! Obey Allah, and obey the 
Messenger, and those charged with authority among 
you. (580) If ye differ in anything among yourselves, 
refer it to Allah and His Messenger, if ye do believe in 
Allah and the Last Day: That is best, and most suitable 
for final determination. 

580 UJi al awr= those charged with authority or responsibility or decision, or the 
settlement of affairs. All ultimate authority rests in Allah. Pro[)hcts of Allah derive 
their authority from Him. As Islam makes no sharj) division between sacred and 
secular affairs, it ex[)ects governments to he imbued with righteousness. Likewise 
Islam expects Muslims to respect ihe authority of such government for otherwise 
there can be no t>rder or disci])line. (R). 

60. Hast thou not turned Thy vision to those(581) who 
declare that they believe in the revelations that have 
come to thee and to those before thee? Their (real) 
wish is to resort together for judgment (in their 
disputes) to the Evil One, though they were ordered to 
reject him. But Satan's wish is to lead them astray far 
away (from the right). 

581 The immediate reference was to the Inixx rites (Miiii:di(liii) of Madinah, hut 
the words are general, and the e\il of liypocris\' has to l>e dealt with in ;ill ages. 
Tliis type of man is what is called Mr. Facing-bodi-ways in liunyan's "f-'ilgrim's 
Progress." Such men declare that they are always with the flight, but calmly 
intrigue with evil and injustice, and even make injustice their judge if their 
personal interests arc served in that way. 

61. When it is said to them: "Come to what Allah hath 
revealed, and to the Messenger.: Thou seest the 
Hypocrites avert their faces from thee in disgust. 

62. How then, when they are seized by misfortune, 
because of the deeds which they hands have sent 
forth? Then their come to thee, swearing by Allah. 
"We meant no more than good-will and conciliation!" 

63. Those men,-(Allah) knows what is in their hearts; so 
keep clear of them, (582) but admonish them, and 
speak to them a word to reach their very souls. 

582 flow should ii\po(riles be Ueated? To take diem into your confidence would 
of course be foolish. To wage unrelenting war against them may desUoy the hope 
of reforming diem and purging diem of their hypocrisy. The Prophet of Allah 
keeps clear of their wiles, but at the same time, does not hesitate to show them the 
error of their ways, nor to put in a word in season, to penetrate their hearts and 
w in diem back to Allah. 

64. We sent not a messenger, but to be obeyed, in 
accordance with the will of Allah. If they had only, 
when they were unjust to themselves, come unto thee 
and asked Allah.s forgiveness, and the Messenger had 
asked forgiveness for them, they would have found 
Allah indeed Oft-returning, Most Merciful. 

65. But no, by the Lord, they can have no (real) Faith, 
until they make thee judge in all disputes between 
them, and find in their souls no resistance against Thy 
decisions, but accept them with the fullest 
conviction. (583) 



56 



The Noble Qur'an 



583 The test of true Faith is not mere lip profession, but bringing all our doubts 
and disputes to the one in whom we profess faith. Further, when a decision is 
given we are not only to accept it, but find in our inmost souls no difficulty and no 
resistance, but on the contrary a joyiul acceptance springing from the conviction of 
our own fiutli. 

66. If We had ordered them to sacrifice their lives or to 
leave their homes, very few of them would have done 
it:(584} But if they had done what they were 
(actually) told, it would have been best for them, and 
would have gone farthest to strengthen their (faith); 

584 The luglicsl in lailh willingK' ^at'iilifc llicir lixcs, their lioiiics, ;ui(l all thai ilicy 
hold dearest, in the cause <>1 Allah. Those whose iailli is not so strong are 
expected at least to do what a loyal member ot any society does, submit his doubts 
and disputes to the head of the society and cheerfully accept his decision and 
submit to it The contrast is between the hypocrites who will not even do this, and 
the really devoted men and women who would voluntarily sacrifice their lives. 

67. And We should then have given them from our 
presence a great reward; 

68. And We should have shown them the Straight 
Way.(585) 

585 Four advantages of obecliciiee to Allah are mentioned, in the order in which 
they will appeal to the beginner in iailh: (1) his own benefit ("best for them"); (2) 
strengthening ot his faith, as he heeoiiics more and more at home in the spiritual 
world; 0) reward Iroin Allah's own Presence, such intense comiclion that no 
furtlier arguments are needed; (4) die Suaight Way, in which tliere is no doubt or 
difficulty whatever in our practical conduct 

69. All who obey Allah and the messenger are in the 
company of those on whom is the Grace of Allah,- of 
the prophets (who teach), the sincere (lovers of 
Truth), the witnesses (who testify), and the Righteous 
(who do good): Ah! what a beautiful Fellowship!(586) 

586 A passage of the deepest spiritual meaning. Even the humblest man who 
accepts Faith and does good becomes at once an accepted member of a great and 
beautiful spiritual Fellowship. It is a company which lives perpetually in the 
sunshine of Allah's Grace. (This passage partly illustrates 1:5). It is a glorious 
hierarchy, of which four grades are specified: (1) The highest is that of the 
Prophets or Apostles, who get plenar\' insjiiration from Allah, and who teach 
mankind by example and [jrecept. That rank in Islam is held by Muhammad 
Mustafa. (2) The next are those whose badge is sincerity' and truth; they \oyc and 
support the Until vvidi their perstm, their means, their influence, and all tliat is 
theirs. That rank was held by the special companions of Muhammad, among 
whom the type was that of Abu Bakr Siddiq. (3) The next are the noble army of 
Witnesses, who testify to the truth. The testimony may be by marlyrdom. Or it 
may be by the tongue of the true preacher or the pen of the devoted scholar, or 
the life of the man devoted to service. (4) Lasdy, there is the large company of 
righteous people, the ordinary folk who do their ordinary' business, but alwa\ s in a 
righteous way. They are the rank and file of the beautiful Fellowship, in which 
each has his place and \el all feel that they derive glory from the common 
association, (('/: 29:9}. (R). 

70. Such is the bounty from Allah. And sufficient is it that 
Allah knoweth all.(587) 

587 If a generous General gives the private soldier the privilege of sitting with his 
comrades and officers, high and low, in one common Brotherhood, people may 
perhaps wonder: how may this be? If we are admitted to that Fellowship, we want 
to know no more. It is enough to us that Allah knows our humility and our 
unworthiness, and with His lull knowledge admits us to that glorious Fellowship! 

71. O ye who believe! Take your precautions, and either 
go forth in parties or go forth all together.(588) 

588 No fight should he undertaken without due prejiarations and jirecautioiis. 
When diese are taken, we must go boldly fonvard. "Go fortli" is tlieretore repeated 
for emphasis. But we must go forth in a collective spirit-either in small parries or 
all together, as our Leader determines. We must not tarry like the doubter in the 
next two verses. 

72. There are certainly among you men who would tarry 
behind:(589) If a misfortune befalls you, they say: 



"(Allah) did favour us in that we were not present 
among them." 

589 The doubter detaches himself in thought and action from the community. If 
tlie general body has a reverse, he blesses Allah that he \vas not among them, 
instead of behig ashamed of himself for desertion. If ihe general hody wins a 
success, he does not rejoice from tlie common cause, but only regicts tor himself 
that he was not there to share in the glory and the gains! 

73. But if good fortune comes to you from Allah, they 
would be sure to say - as if there had never been Ties 
of affection between you and them - "Oh! I wish I had 
been with them; a fine thing should I then have made 
of it!"(590) 

590 . lust a selfish man's rlunight. Sufli men are far Ironi being a sonree of strength 
to tlieir eomniuiiit>'. lliey are no use iir a figlit, and tiie next verse by imphcation 
discards them. 

74. Let those fight in the cause of Allah Who sell the life 
of this world for the Hereafter. (591) To him who 
fighteth in the cause of Allah,- whether he is slain or 
gets victory - Soon shall We give him a reward of 
great (value). 

591 It is not everyone— least of aJI, poltroons and fainthearted persons— who is fit 
to fight in the cause of Allah. To do so is a privilege, and those who understand 
tlie privilege are jiiepaied to sacrifice all their interests in tliis life, and this life 
itsell; tor they know thai it is the sacrifice of sometliing fleeting and of little value, 
for the sake of sometliing everlasting, and of iinmense value. Whether (in 
appearance) llie\" \ym or lose, in reality they win the prize for which they are 
fighting —viz., honour and glory in the sight of Allah. Note that the only 
aJtematives here are death or victory! The true fighter knows no defeat 

75. And why should ye not fight in the cause of Allah and 
of those who, being weak,(592) are ill-treated (and 
oppressed)?- Men, women, and children, whose cry is: 
"Our Lord! Rescue us from this town, whose people 
are oppressors; and raise for us from thee one who 
will protect; and raise for us from thee one who will 
help!"(593) 

592 Must:id':it=onc reckoned weak, and therefore ill-treated and oppressed. (Cf. 
4:98, 4:127 and 7:1,50). 

593 Even from the human point of view the cause of Allah is the cause of justice, 
the cause of the oppressed. In die great yicrsccntion. before Makkali was won 
again, what sorrows, llircats. torliires. and oppressions, were suffered ihose 
whose lailli was iiiisliakeii? Miiliaiiiiiiad's lile aiuf thai ol his aciliereiils was 
threatened: they were mocked, assaulted, insulted and beaten; those within the 
power of the enemy were put into chains and cast into prison: others were 
boycotted, and shut out of trade, business, and social intercourse; they could not 
even buy the food they wanted, or perform their religious duties. The persecution 
was redoubled for the believing slaves, women, and children after the Hijrah. 
Their cry for a protector and helper from Allah was answered when Muhammad, 
the Chosen One, brought freedom and yicacc to Makkali again. 

76. Those who believe fight in the cause of Allah, and 
those who reject Faith Fight in the cause of Evil: So 
fight ye against the Friends(594) of Satan: feeble 
indeed is the cunning of Satan. 

594 .lii//t:7 ' plural of 11,7//, friend, su])])orter, protector, patron: from the same 
root as uuu\i;i, for which see 4:88 , 11. ,'348. 

77. Hast thou not turned Thy vision to those who were 
told to hold back(595) their hands (from fight) but 
establish regular prayers and spend in regular 
charity? When (at length) the order for fighting was 
issued to them, behold! a section of them feared men 
as - or even more than - they should have feared 
Allah. They said: "Our Lord! Why hast Thou ordered us 
to fight? Wouldst Thou not Grant us respite to our 
(natural) term,(596) near (enough)?" Say: "Short is 
the enjoyment of this world: the Hereafter is the best 



57 



The Noble Qur'an 



for those who do right: Never will ye be dealt with 
unjustly in the very least! 

595 Before the command for fighting was issued there were some who were 
im|)atienr, and could scarcch' he held hack. 'rhc\" wanted lit^htini^' h'oni himian 
moli\"cs-])ugnacity, ihc lo\"c ol ])lunder, lialrcd a,L;ain>,l ihcir enemies, llie gaining of 
[jersonal ends. Fighting Ironi such nioii\"es is wrong at all limes. \A'hen ihe testing 
time came, and die\' had lo light, not tor their own land. l)ul lor a Sacred Cause, in 
which there was much suiiering and little personal gain, die hyiioerites held hack 
and were afraid. 

596 "Our natural term of life," lhe\ would say, "is short enough: why should we 
jeo])ar(lize il hy lighling in which there is no personal gain?" The answer is begun 
in this verse and continued in die next. 

Briefly, the answer is: (1) in any case the pleasures of this world are short: this life 
is fleeting; the first thing for a righteous man to do is to enianci[)atc himself from 
its obsessions; (2) to do your dnt\' is to do right; therefore turn your attention 
mainly to duty; (H) when diil\' calls lor sell-sacrifice, he sure dial Allah's call is 
never unjust, and iiexer such as lo exceed \ {)ur ca])acily; and (I) il you lear death, 
you will not by feai' escape deadi; it will find you out wherever you are; why not 
face it boldly when duty calls? 

78. "Wherever ye are, death will find you out, even if ye 
are in towers built up strong and high!" If some good 
befalls them, they say, "This is from Allah.; but if evil, 
they say, "This is from thee" (O Prophet). (597) Say: 
"All things are from Allah." But what hath come to 
these people, that they fail to understand a single 
fact? 

597 The II\"]H)criles were inconsistent, and in ihis reflect niiregencrate mankind. 
It a disaster happens, due to tlieir own folly, tliey blame somebody else; but if diey 
are fortunate, they claim reflected credit by pretendir^ that Heaven has favoured 
them because of their own superior merits. The modem critic discards even this 
pretence, eliminates Heaven altogether, and claims all credit direct to himself, 
unless he brings in blind chance, but that he does mosdy to "explain" misfortune. 
If we look to the Ultimate Cause of all things, all things come from Allah. But if 
we look to the proximate cause of things, our ovra merit is so small, that we can 
hardly claim credit tor good ourselves vidth any fairness. In Allah's hand is all 
good: H:26- On the odicr hand, the [jroxiniate cause ol our cyi\ is due lo some 
wrong in our own inner selves; for never are we dealt with unjusdy in die very 
least: 4:77. 

79. Whatever good, (O man!) happens to thee, is from 
Allah, but whatever evil happens to thee, is from thy 
(own) soul, and We have sent thee as a 
Messenger(598) to (instruct) mankind. And enough is 
Allah for a witness. 

598 To blame a man of God for our misfortunes is doubly unjust For he comes 
to save us from misfortune, and it is because we flout him or pay no heed to him, 
that our own rebellion, brings its own punishment If we realise this truth we shall 
be saved from two sins: (1) the sin of injustice to Allah's Messengers, who come 
for our gcHxl, and not for our harm; (2) the sin of not realising our own 
shortcomings or rebellion, and thus living in spiritual darkness. If the message is 
from Allah, llial carries ils own anthorit>': "enough is Allah lor a witness." 

80. He who obeys the Messenger, obeys Allah. But if any 
turn away. We have not sent thee to watch over their 
(evil deeds). (599) 

599 I he Messenger was sent to preach, guide, instruct ^nd show the VVay-uot to 
dive people to good. That is not Allah's Plan, which trains the human will. The 
Messenger's tluty is therefore to convey the Message of Allah, in all the ways of 
persuasion that are open to him. If men perversely disobey that MessE^e, they are 
not disobeyir^ him but they are disobeying Allah. In the same way those who 
obey the Message are obeying Allah. They are not obliging the Messenger; they 
are merely doir^ their duty. 

81. They have "Obedience" on their lips; but when they 
leave thee, a section of them Meditate all night on 
things very different from what thou tellest them. But 
Allah records their nightly (plots): So keep clear of 
them, and put thy trust in Allah, and enough is Allah 
as a disposer of affairs.(600) 



600 If we trust people who are not true, they are more likely to hinder than to 
help. But Allah is All-Good as well as All-Powerful, and all our affairs are best 
entrusted to His care, lie is flic best Guardian of all interests. 

Tlieietore we should not dust die lip professions ot hypocrites, but trust in yVllah. 
Nor should our confidence in Allah be shaken by any secret plots that enemies 
hatch against us. We should take all human precautions against them, but having 
done so, we should put our trust in Allah, Who knows the inner working of events 
better than any human mind can conceive. 

82. Do they not consider the Qur'an (with care)? Had it 
been from other Than Allah, they would surely have 
found therein Much discrepancy. (601) 

601 The unit\' of the Qur'an is admittedly greater than that of an\ other sacred 
hook. And yet how can we account for it except through the nnit>' of Allah's 
I)ur])osc and design:' From a mere hinnan point oi \icw, \vc should have expected 
much discrepancy, because (1) ttie Messenger who promulgated it was not a 
learned man or philosopher, (2) it was promulgated at various times and in various 
circumstances, and (3) it is addressed to all grades of mankind. Yet, when properly 
understood, its various pieces fit together better than a jig-saw puzzle even when 
arranged without any regard to chronological order. There was just the One 
lnsj)ii er and the One Inspired. 

83. When there comes to them some matter touching 
(Public) safety or fear, they divulge it. If they had only 
referred it to the Messenger, or to those charged with 
authority among them, the proper investigators would 
have Tested it from them (direct). Were it not for the 
Grace and Mercy of Allah unto you, all but a few of you 
would have fallen into the clutches of Satan. (602) 

602 In times of war or public panic, th<)ughdess repetition of gossip is rightiy 
restrained by all effective States. If false, such news may cause needless alarm: if 
true, it may frighten the timid and cause some misgiving even to the bravest, 
because the counlerpart ol il-the ])reparations made to meet the danger-is not 
known, 'riioughtlcss news, true or lalse, nia>' also encourage die enemy. The 
[M'opcr course is (luietly to hand all news direct to those who are in a ])osition to 
investigate it. riie>' can then sift it and t;ike suitable measures to checkmate the 
enemy. Not to do so, but to deal with news either thoughtiessly or maliciously, is 
to fall directly into the snares of Evil. 

84. Then fight in Allah's cause - Thou art held responsible 
only for thyself - and rouse the believers. It may be 
that Allah will restrain the fury of the Unbelievers; for 
Allah is the strongest in might and in 
punishment.(603) 

603 The courage of Muhammad was as notable as his wisdom, his gendeness, and 
his trust in Allah. Facing feaiful odds, he often stood alone, and took the whole 
responsibility on himself But his exain])le and \isihle trust in Allah inspired and 
roused the Muslims, and also-s])eaking jiurely Iroin a human point of view-res 
trained the tmy ot his enemies. When we consider that he was Allah's inspired 
Messenger to carry out His Plan, we can see tiiat notiiing can resist that Plan. If 
the enemy happens to have strength, power, or resources, Allah's sti ength, power, 
and resources are infinitely greater. If the enemy is meditating punishment on the 
righteous for their righteousness, Allah's punishment for such wickedness will be 
infinitely greater and more effective. 

85. Whoever recommends and helps a good cause 
becomes a partner therein: And whoever recommends 
and helps an evil cause, shares in its burden: And 
Allah hath power(604) over all things. 

604 In this fleeting world's chances, Allah's pro\'idence and justice may not always 
appear plain to our eyes. But we are asked to believe that if we help and support a 
good cause, we share in all its credit and in its eventual victoiy. And coii\'ersely, we 
cannot support a had cause without sharing in all its e\il consc([iiences. If 
appearances seem against tiiis taitii, let us not be deceived by appearances. For 
Allah has power over all things. 

86. When a (courteous) greeting is offered you, meet it 
with a greeting still more courteous, or (at least) of 
equal courtesy. Allah takes careful account(605) of all 
things. 

605 The necessary correlative to the command to fight in a good cause is the 
command to cultivate sweetness and cordiality in our manners at all times. For 
righting is an exceptional necessity while the sweetness of daily human intercourse 



58 



The Noble Qur'an 



is a normal need. Further, we give kindness and courtesy without asking, and 
return it if possible in even better terms than we received, or at least in equally 
courteous terms. For we are all creatures of One God, and shall be brought 
together before Him. 

87. Allah. There is no god but He: of a surety He will 
gather you together against the Day of Judgment, 
about which there is no doubt. And whose word can 
be truer than Allah. s? 

88. Why should ye be divided into two parties about the 
Hypocrites?(606) Allah hath upset them for their 
(evil) deeds. Would ye guide those whom Allah hath 
thrown out of the Way? For those whom Allah hath 
thrown out of the Way, never shalt thou find the Way. 

606 When the desertion of the hypocrites at Uhud nearly caused a disaster to the 
Muslim cause there was great feeling among the Muslims of Madinah against 
tlicni. One ]y,u't\' wanted to ])ut ihcni lo the sword: another lo lca\"c ihcni alone. 
The aciual poht"}" pursued a\x)i(lc(l bolh extremes, and \\as (Ictcrnimcd by these 
\'crscs. Il was clear that lhc\" were a dant^cr lo llie Muslim, community il they were 
a<hiiittcd into its counsels, and in an\" case tlie\' were a source ot demoralisation. 
But while eveiy eaudou was used, no exU eme measures were taken against them. 
On the contrary, they were given a chance of making good. If they made a 
sacrifice for the cause ("flee from what is forbidden," see next verse), their conduct 
purged their [Jievious cowardice, and their sinceiitv' entitled them to be taken 
back. But it diey deserted the Muslim eommunit\' ag;iin, diey were treated as 
enemies, with the additional penalty of desertion which is enforced by all nations 
actualK at war. Even so, a humane exception was made in the two cases specified 
in 1:90. 

89. They but wish that ye should reject Faith, as they do, 
and thus be on the same footing (as they): But take 
not friends from their ranks until they flee(607} in the 
way of Allah (From what is forbidden). But if they turn 
renegades, seize them and slay them wherever ye find 
them; and (in any case) take no friends or helpers 
from their ranks;- 

607 Mcc: the \"erl)al lorm Irom which the noun hj/hiJi is derived. Bukhari 
intcr])rets this rif^lith' as lleciiig Irom all that is lorbiddeii. Ihis would include 
Jujhth in the technical sense of leaving a place in which tlie practice of religion is 
not allowed. But it is more general, in time of war, if a man is wiUing to submit to 
discipline and refrains from infringing orders issued, he has proved his fidelity and 
may be treated as a member of the community at war. On the other hand, if he by 
false pretences comes into the inner counsels merely to betray them, he may 
righdy be treated as a traitor or deserter and be punished for his treason or 
desertion; or if he escapes, he can be treated as an enem\' and is entitied to no 
mercy. He is worse than an enemy; he has claimed to be one of you in order to 
spy on you, and been all the time helping the enemy. 

90. Except those who join a group between whom and 
you there is a treaty(608) (Of peace), or those who 
approach(609) you with hearts restraining them from 
fighting you as well as fighting their own people. If 
Allah had pleased. He could have given them power 
over you, and they would have fought you: Therefore 
if they withdraw from you but fight you not, and 
(instead) send you (Guarantees of) peace, then Allah 
Hath opened no way for you (to war against them). 

608 Except the exce[)tiou refers to "seize them and slay diem", the death penalty 
for repeated desertion. ¥j\'cn after such desertion, exemption is granted in two 
cases. One is where (he deserler took asylum willi a tribe with whom there was a 
treaty ol peace and aiiiii\'. l*resniiial>ly such a tribe (c\"cn though onlside die pale 
ot Islam) might l)c trusted to kcc]) the man Irom lighting against the forces ot 
Islam-iu die modern phrase, to disarm him and render him harmless. The second 
case for exemption is where the man from his own heart desires never to take up 
arms against Islam, though he does not wish to join the forces of Islam, to fight 
against a tiosHle tribe (perhaps his own) fighting against Islam. But he must make a 
real approach, gixdng guarantees of his sincerity. In the modern phase he would he 
"on parole". But this provision is much milder than that in modern military codes, 
which grant the ])ri\ilege oiih' to eiiein\' ])risoiiers, not lo those who luivc descried 
from the army granting diem parole. I ha hyjjocrites were in diat position, but 
humanity as well as policy treated them with great leniency. 

609 Approach or come: refers not to the physical act of coming, but to the mental 
attitude; the heart is mentioned for sincerity. When they sincerely promise not to 



fight against you, do not pursue them. Remember that if they had fought against 
you, your difficulties would have been increased. Their neutrality itself may be a 
great advantage to you. So long as you are satisfied that they are sincere and their 
acts support their deelarati<ms of peace with you, you should not consider yourself 
justifed in [jursuiug them and warring against diem. 

91. others you will find that wish to gain your confidence 
as well as that of their people: Every time they are 
sent back(610) to temptation, they succumb thereto: 
if they withdraw not from you nor give you 
(guarantees) of peace besides restraining their hands, 
seize them and slay them wherever ye get them: In 
their case We have provided you with a clear 
argument against them. 

610 As o[)[)oscd to the two classes ol deserters lo whom clemency may be shown, 
there is a class w hich is treacherous and dangerous and caniiol l>e lelt alone. They 
try to win your confidence, and are all the time in the conlidence ol liie enemy. 
Every time diey get a ctiauce, they snccumt) to tlie temptation of double-dealing. 
The best way of dealing with diem is to treat them as open enemies. Keep them 
not in your midst If they give you guarantees of peace and do not actually fight 
against you, well and good. If not, they are deserters actively fighting in the ranks 
of the enemy. They have openly given you proof, and you can fairly seize and slay 
them in war as deserters and enemies. 

92. Never should a believer kill a believer; but (If it so 
happens) by mistake,(611) (Compensation is due): If 
one (so) kills a believer, it is ordained that he should 
free a believing slave, and pay compensation to the 
deceased's family, unless they remit it freely. If the 
deceased belonged to a people at war with you, and 
he was a believer, the freeing of a believing slave (Is 
enough). If he belonged to a people with whom ye 
have treaty of Mutual alliance, compensation should 
be paid to his family, and a believing slave be freed. 
For those who find this beyond their means, (is 
prescribed) a fast for two months running: by way of 
repentance to Allah, for Allah hath all knowledge and 
all wisdom. 

611 Life is absolutely sacred in the Islamic Brotherhood. But mistakes will 
sometimes happen, as did happen in the melee at Uhud, when some Muslims 
were killed (lieing mistaken for die enemy) by Muslims. Ttieie was no guilty 
intention: therefore there was no murder. But all the same, the family of the 
deceased was entided to compensation unless diey freely remitted it, and in 
addition it was provided that the unfortunate man who made the mistake should 
free a believing slave. Thus a deplorable mistake was made the occasion for 
winning the liberty of a slave who was a Believer, for Islam discountenances 
slavery. The compensation could only be paid if the deceased belonged to a 
Muslim societ\' or to some people at jjcace vrith the Muslim societ\'. OIniously it 
could not he paid if, lliongli the deceased was a Believer, his people were at war 
with die Muslim societ\'; e\"eii if his peo])le could he reached, it is not fair to 
increase the resources of the enemy. If the deceased was himself an enemy at war, 
obviously the laws of war justify his t)eing killed in warfare unless he surrendered. 
If the man who took life unintentionally has no means from which to free a 
believing slave or to give compensation, he must still by an act of strict self-denial 
(fasting for two whole months running) show that he is cognizant of the gra\"c 
nature ol the deed he has done and siiircrcK rc])cntaiit 1 take this to a])pl\" to all 
three cases mentioned: that is. where a Belie\er killed a Beliexer nnintentionalK' 
and the deceased (1} belonged to the same comniniiit\' as \<;>n, or (2) belonged to 
a comniuiiily at war with you, or (.)) l)elonged to a community" in alliance with you. 

93. If a man kills a believer intentionally, his 
recompense(612) is Hell, to abide therein (For ever): 
And the wrath and the curse of Allah are upon him, 
and a dreadful penalty is prepared for him. 

612 What is mentioned here is the punishment in the Hereafter, the spiritual 
consequences. The legal consequences, enforceable by human society, are 
mentioned in 2:178, under the rules of Qisns. That is, a life should t)e taken for a 
life destroyed, but this should be on a scale of e(|ualit\-: a single murder should not 
commit a whole tribe to a [jcrpetual blood-feud, as in die days of ignorance. But if 
die heirs of die man slain accejit reasonable compensation, this should be 
accepted, and the taking of a life for a life should be put a stop to. I'his course 
leads to the savir^ of life, and is commanded to men of understanding. 



59 



The Noble 



Q u r ' a n 



94. O ye who believe! When ye go abroad(613) in the 
cause of Allah, investigate carefully, and say not to 
any one who offers you a salutation: "Thou art none of 
a believer!" Coveting the perishable goods of this life: 
with Allah are profits and spoils abundant. Even thus 
were ye yourselves before, till Allah conferred on you 
His favours: Therefore carefully investigate. For Allah 
is well aware of all that ye do. 

613 Go iihroml: (hir;ihn-lo tr;n"cl, to go abroad, cither tor jihad, or tor honest trade 
or other .ser\ice, winch i[ done with pnre nioti\"e.s, eonnis as ser\"icc in the eause ol 
Allah. I'lie immediate occasion was in connection w '\(\\ jihfid, hnt the words are 
general, and can he a])])lied to all circumslances in which a man tells through 
spiritual pride: he diinks he is not as odier men are, hut forgets diat, but tor die 
grace of Allah, he is himself a sinner! In war (or in peace) we are apt to catch some 
worldly advantage by pluming ourselves on our superiority in Faith. In war 
perhaps we want to gain glory or boot>' by killing a supposed enem\'! In peace we 
make light of other people in order to steal some advantage or material gain! This 
is wrong. The righteous man, if he is really out in Allah's service, has more 
abundant and richer gifts to think of in the spiritual world. 

95. Not equal are those believers who sit (at home) and 
receive no hurt, and those who strive and fight in the 
cause of Allah with their goods and their persons. 
Allah hath granted a grade higher to those who strive 
and fight with their goods and persons than to those 
who sit (at home). Unto all (in Faith)(614) Hath Allah 
promised good: But those who strive and fight Hath 
He distinguished above those who sit (at home) by a 
special reward,- 

614 Allah's goodness is promised to all peojjle of Faith. But there are degrees 
among men and \vomen ol Failh. There are people with nalnral inertia: they do 
tlie minimnm lhal is rc(|nirc(l ol them, l)ut no more. There are i^eoplc who are 
weak in will: ihey arc casiK' Inghtened. There are peo])le who are so sirong in will 
and so tirm in tailh lhal lhe\' are determined to con<iuer e\ ery ol)stacle. w hclhcr in 
tlieir own physical or odier iiitirmities or in tlie external world around them. In a 
time of jihad, when people give their all, and even their lives, for the common 
cause, they must be accounted more glorious than those who sit at home, even 
though they have goodwill to the cause and carx}' out minor duties in aid. The 
special reward of such selt-sacrifiee is high spiritual rank, and special torgiveness 
and mercy, as proceeding trom the direct ap[)robation and love of Allah. 

96. Ranks specially bestowed by Him, and Forgiveness 
and Mercy. For Allah is Oft-forgiving, Most Merciful. 

97. When angels take the souls of those who die in sin 
against their souls,(615) they say: "In what (plight) 
Were ye?" They reply: "Weak and oppressed Were we 
in the earth." They say: "Was not the earth of Allah 
spacious enough for you to move yourselves away 
(From evil)?" Such men will find their abode in Hell,- 
What an evil refuge! - 

615 The immediate occasion for this passage was the question of migration 
(hijrah) from yjlaces where Islam was being persecuted and suyjpressed. Oln ionsly 
the duty of Muslims was to leave such places, even if it im'oh ed lorsaking iheir 
homes, and join and sirengtlien the Muslim commimit)' among whom lliey could 
li\'e in ])eace and with \\hoin lliey could helj) in lighting (he e\"ils around ihem. Bill 
die meaning is wider. Islam does not say: "Resist not evil." On the conti^aiy it 
requires a constant, unceasing struggle against evil. For such stiuggle it may be 
necessary to forsake home and unite and organise and join our brethren in 
assaultir^ and overthrowing the fortress of evil. For the Muslim's duty is not only 
to enjoin good but to prohibit evil. To make our assault we must be prepared to 
put ourselves in a position from which such assault would be possible, and Allah's 
earth is spacious enough for the purjjose. "Position" includes not only local 
position, but moral and material position. For example, we must shun evil 
company w here we cannot put it down, but organize a position from which we can 
|)iit it down. 

98. Except those who are (really) weak and oppressed - 
men, women, and children - who have no means in 
their power, nor (a guide-post)(616) to their way. 

616 If through physical, mental, or moral incapacity, we are unable to fight the 
good fight, we must nevertheless guard ourselves from it Allah's gracious Mercy 



will recognise and forgive our weakness if it is real weakness, and not merely an 
excuse. (R). 

99. For these, there is hope that Allah will forgive: For 
Allah doth blot out (sins) and forgive again and again. 

100. He who forsakes his home in the cause of Allah, 
finds in the earth Many a refuge, wide and spacious: 
Should he die as a refugee from home for Allah and 
His Messenger, His reward becomes due and sure with 
Allah. And Allah is Oft-forgiving, Most Merciful. 

101. When ye travel through the earth, there is no blame 
on you if ye shorten your prayers,(617) for fear the 
Unbelievers May attack you: For the Unbelievers are 
unto you open enemies. 

617 Verse 101 gives permission to shorten congregational prayers when people 
are on ajoumey: verses 102-104 deal widi cases when they are in danger at war, in 
face of the enemy. The shortening of congregational prayers in both cases is 
further governed as to details by the practice of the Messer^er and his 
companions. As to journeys, two questions arise: (1) what constitutes a journey for 
this purpose? (2) is the fear ol an attack an essential condition for the shortening 
of the congregational i)ra\"crs!' As lo (1), it is best to leave the matter to discretion, 
having regard to all the circumslances ol the journey, as in the case of the journeys 
which excuse a fast see 2:184, n. 190. The text leaves it to discretion. As to (2), the 
practice of the Prophet shows that danger is not an essential condition: it is merely 
mentioned as a possible incident. The Messenger usually shortened the prayers 
from four Rak'ahs to two Rak'ahs in Zuhr ( midday prayer). ( Asr {afternoon 
prayer) and 'Isha ' (night prayer) : the other two are in any case short, Fajr (morning 
prayer) having two Rak'ahs and Maghrib (evening prayer) havir^ three. (R). 

102. When thou (O Messenger, art with them, and 
standest to lead them in prayer. Let one party of them 
stand up (in prayer) with thee. Taking their arms with 
them: When they finish their prostrations, let them 
Take their position in the rear. And let the other party 
come up which hath not yet prayed - and let them 
pray with thee. Taking all precaution, and bearing 
arms: the Unbelievers wish, if ye were negligent of 
your arms and your baggage, to assault you in a single 
rush. (618) But there is no blame on you if ye put away 
your arms because of the inconvenience of rain or 
because ye are ill; but take (every) precaution for 
yourselves. For the Unbelievers Allah hath prepared a 
humiliating punishment. 

618 The congregational pra\er in danger in lace ol the enemy rests on die 
[jrinciple diat ihc congregation should l)e dnided into iwo parlies; one party prays 
while the other watches the enem\', and then the second ]>arly comes u]) to 
prayers while the fust tails back to face tiie enemy; either part>' does only one or 
two Rak'ahs, or about half the congregational prayer; every precaution is taken to 
prevent a rush by the enemy, even while at prayers armour and arms need not be 
[)ut off except when rain is likely to cause inconvenience to the wearer and 
damage to the arms, or when illness or fatigue causes the wearer's strength to fail. 
Details can he varied according to circumstances, as was actually done by the 
Prophet at different times. 

103. When ye pass(619) (Congregational) prayers, 
celebrate Allah. s praises, standing, sitting down, or 
lying down on your sides; but when ye are free from 
danger, set up Regular Prayers: For such prayers are 
enjoined on believers at stated times. 

619 Two mterprelations are ]K>ssible: (1) "when \c ha\e linished congregational 
prayers**, or (2) "when (on account ot extreme danger) ye have to [jass over 
congregational prayers altogether-even the shorter form indicated for times of 
danger." I prefer the latter, as it accords better with the following sentence, which 
allows you to remember Allah individually in any posture possible during the 
danger. But when the danger is past, the full prayers should be offered at the 
stated times. 

104. And slacken not in following up the enemy: If ye are 
suffering hardships, they are suffering similar 
hardships; but ye have Hope from Allah, while 



60 



The Noble Qur'an 



they(620) have none. And Allah is full of knowledge 
and wisdom. 

620 Religion should be a source of strength and not of weakness in all our affairs. 
If we \ya\c to struggle hard and suffer hardships, diose without faith have to do the 
same, with this difl'erence, thai the man ol' Faidi is full of hope in Allah, whereas 
tlie man wilhoul laith has nothing lo snslain him. 

105. We have sent down to thee the Book in truth, that 
thou mightest judge between men, as guided by Allah, 
so be not (used) as an advocate by those who betray 
their crust;(621) 

621 The Commentators explain this passage with relerenrc lo the case ot Ta'iniah 
ibn Ubayracj, who was nominally a Muslim but really a hypocrite, and given to all 
sorts of wicked deeds. He was suspected of living stolen a set of armour, and 
when the trail was hot, he planted the stolen property in the house of a Jew, where 
it w~as f<)und. The, Jew denied the charge and accused Ta'imah, but the sympathies 
of the Muslim comminiit}" were widi Ta'imah on account of his nominal 
])rofession ol Islam. The case was l)rought to ihe Prophet, who ac<iuilEed the Jew 
according to llic strict pnnci])Ic ol jnslice, as "guided by AUali". Attcm]Jts were 
made to prejudice him antl deceive liim into using his authority to favour Taimah. 
When Taimah realized that his punishment was imminent he fled and turned 
apostate. (R). 

The general lesson is that the righteous man is faced with all sorts of suhlle wiles: 
the wicked will lr\" lo appeal to his highest s\nipalhics and most lion<>nral)le 
motives lo derene him and use linn as an instrument lor delealmg justice. lie 
should he careliil and cautious, and seek ihe help ot Allah lor protection against 
dece])hon and lor lirinness in dealing the strictest justice wilhoul lear or la\x)ur. 
To do otherwise is to betray a sacred tiust; tlie niistee must defeat all attempts 
made to mislead him. 

106. But seek the forgiveness of Allah, for Allah is Oft- 
forgiving, Most Merciful. 

107. Contend not on behalf of such as betray their own 
souls;(622) for Allah loveth not one given to perfidy 
and crime: 

622 Our souls are a sort of trust with us. We have to guard them against all 
temptation. Those who surrender to crime or evil, betray that trust We are 
warned against being deceived into taking their part, induced either by plausible 
appearances, or by such incentives to partiality' as that they belong to our own 
people or that some link connects them with us, whereas when we are out to do 
justice, we must not allow any irrelevant considerations to sway us. 

108. They may hide (Their crimes) from men, but they 
cannot hide (Them) from Allah, seeing that He is in 
their midst when they plot by night, in words that He 
cannot approve: And Allah Doth compass round(623) 
all that they do. 

623 The plots of sinners are l^iiowii iulK' lo Allah, and He can fulK' circunnenl 
them if ncccssar\', according lo the fullness of His wisdom. The words used are: 
Compass tiicm round: niuliit: not only does Allah know all about it, but He is all 
round it: if in His wisdom He allows it, it is not because He has not complete 
control over it, but because, having it as it were enclosed in a complete circle, He 
can use it to further His own Plan. Even out of evil He can bring good. (Cf. 
4:126). 

109. Ah! These are the sort of men on whose behalf ye 
may contend in this world; but who will contend with 
Allah on their behalf on the Day of Judgment, or who 
will carry their affairs through? 

110. If any one does evil or wrongs his own soul but 
afterwards seeks Allah. s forgiveness, he will find Allah 
Oft-forgiving, Most Merciful. 

111. And if any one earns(624) sin. he earns it against 
His own soul: for Allah is full of knowledge and 
wisdom. 

624 Kasaba-to earn, to gain, to work for something valuable, to lay up a provision 
for the future life. We do a day's labor to earn our livelihood; so in a spiritual 
sense, whatever good or evil we do in this life, earns us good or evil in the life to 
come. Inverses 110-112 three cases are considered: (1) if we do ill, and repent. 



Allah will forgive: (2) if we do ill and do not repent, thinking that we can hide it, 
we are wrong; nothing is hidden from Allah, and we shall suffer the full 
consefiiicnces in the life to come, for we can never evade our jjcrsonal 
responsil)ility: (8) if wc do ill, great or small, and im[)ute it to another, our original 
rcsponsil)ility for the ill remains, l>ul wc add to it something else; for we tie round 
our necks the guilt of falsehood, which con\"crls c\"en our minor fault into a great 
sin, and in any case brands us e\en in this life with shame and ignominy. 

112. But if any one earns a fault or a sin and throws it on 
to one that is innocent. He carries (on himself) (Both) 
a falsehood and a flagrant sin. 

113. But for the Grace of Allah to thee and his Mercy, a 
party of them would certainly have plotted to lead 
thee astray. But (in fact) they will only Lead their own 
souls astray, and to thee they can do no harm in the 
least. For Allah hath sent down to thee the Book and 
wisdom and taught thee what thou Knewest not 
(before): And great is the Grace of Allah unto thee. 

114. In most of their secret talks there is no good: But if 
one exhorts to a deed of charity or justice or 
conciliation between men,(625) (Secrecy is 
permissible): To him who does this, seeking the good 
pleasure of Allah, We shall soon give a reward of the 
highest (value). 

625 Usually secrecy is for evil ends, or from questionable motives, or because the 
person seeking secrecy is ashamed of himself and knows that if his acts or motives 
became known, he would make himself odious. Islam therefore disapproves of 
secrecy and loves and enjoins openness in all consultations and doings. But there 
are tlircc lliings m which secrecy is permissible, and indeed laudal>lc, ])nn'ided the 
motive be purely unselfish, to earn "the good jjlcasurc of Allah": (1) If you are 
doing a deed ol chariU' or l>enelicence, whelher in gi\"ing malerial things or in 
helping hi moral, intellectual, or spiritual matters; here publicity may not be 
agreeable to tlie recipient of your beneficence, and you have to think of his 
feelings; (2) where an unpleasant act of justice or correction has to be done; this 
should be done, but there is no virtue in publishing it abroad and causing 
humiliation to some parties or adding to their humiliation by publicity; (3) where 
there is a delicate question of conciliating parties to a quarrel; they may be very 
touchy about publicity but quite amenable to the influence of a man acting in 
private. 

115. If anyone contends with the Messenger even after 
guidance has been plainly conveyed to him, and 
follows a path other than that becoming to men of 
Faith, We shall leave him in the path he has chosen, 
and land him in Hell,- what an evil refuge! 

116. Allah forgiveth not (The sin of) joining other 
gods(626) with Him; but He forgiveth whom He 
pleaseth other sins than this: one who joins other 
gods with Allah, Hath strayed far, far away (from the 
right). 

626 Cf. 4:48 and n. 569. Blasphemy in the spiritual kingdom is like treason in the 
political kingdom. 

117. (The Pagans), leaving Him, call but upon female 
deities:(627) They call but upon satan the persistent 
rebel! 

627 The unit\', power, and goodness of Allah are so manifest in nature and in the 
human mind when it is in accord vyath the universal spirit, that only the most abject 
perversion can account for the sin of spiritual treason. Thai sin arises from 
perverted ideas of sex or perverted ideas of self Ulie perversion of sex is to 
suppose that sex rules in spiritual matters. From it arise such horrible creations of 
the imagination as Kah, the bloodthirsty goddess of Hindus, or Hecate, the 
goddess of reverse and hate in Greek mythology. Even in beautiful forms like 
Saraswati (the goddess of learning) or Minerva (the virgin goddess of sport and 
arts), to say nothing of Venus (the goddess of carnal pleasures), the emphasis laid 
on sex destroys a right view of spiritual nature. Perverted ideas of self are typified 
in the story <)f Satan, who was so ijuffed up with aiTogaiice that he disobeyed 
Allah, imd Allah cursed him. Both these ])er\ersioiis, if allowed lodgment, 
completely ruin our spiritual nature antl deface Allah's handiwork, tlence it is not 
merely an outer sin but one that corrupts us through and through. 



61 



The Noble Qur'an 



118. Allah did curse him, but he said: "I will take of Thy 
servants a portion(628) Marked off; 

628 Satan obtained Allah's permission to tempt man, and this was implied in such 
free will as was granted to man by Allah. Satan's boast is that the portion of 
mankind seduced by him will be so corrupted in their nature that they will bear a 
sort of brand that will mark them off as his own; or that they will be like a portion 
assigned to himself. 

119. "I will mislead them,(629) and I will create in them 
false desires; I will order them to slit the ears(630) of 
cattle, and to deface the (fair) nature created(631) by 
Allah." Whoever, forsaking Allah, takes satan for a 
friend, hath of a surety suffered a loss that is 
manifest. 

629 S;it;m's dcccyitions ;irc with false desires, false superstitions, and false fears. 

630 Slitting tlie cars ot cattle is just one instance of the superstitions to which men 
become slaves when they run after false gods. Astrology, magic, and vain beliefs in 
tilings tliat do not exist lead men away from Allah, the one true God. (R). 

631 To deface the (fair) nature created by Allah: there is both a physical and a 
spiritual meaning. We see many kinds of defacements practiced on men and 
animals, against their true nature as created by Allah, ]jarlly on accouut ol 
superstition, partly on account of selfishness. Spiritually die case is even worse. 
How many natures are dwarfed or starved and turned from their original instincts 
by cruel superstitions or customs? Allah created man pure: the Evil One defaces 
the image. 

120. Satan makes them promises, and creates in them 
false desires; but satan 's promises are nothing but 
deception. 

121. They (his dupes) will have their dwelling in Hell, and 
from it they will find no way of escape. 

122. But those who believe and do deeds of 
righteousness,- we shall soon admit them to gardens, 
with rivers flowing beneath,-to dwell therein for ever. 
Allah. s promise is the truth, and whose word can be 
truer than Allah. s? 

123. Not your desires, nor those(632} of the People of 
the Book (can prevail): whoever works evil, will be 
requited accordingly. Nor will he find, besides Allah, 
any protector or helper. 

632 Personal responsibility is again and again insisted on as ihc kc\ iu)le <>t Islam. 
In this are implied faith and right conduct. Faith is nol an exterual lliiiig; it begins 
with an act o\ will, hut if true and sincere, it aflecls the whole being, and leads to 
right conduct. In tiiis it is distinguished from the kind of faitii which promises 
salvation because someone else in whom you are asked to believe has borne away 
the sins of men, or the kind of faith which says that because you are bom of a 
certain race ("Children of Abraham") or a certain caste, you are privileged, and 
your conduct will be judged by a different standard from that of other men. 
Whatever you are, if you do evil, you must suffer the consequences, unless Allah's 
Mercy comes to your help. 

124. If any do deeds of righteousness,- be they male or 
female - and have faith, they will enter Heaven, and 
not the least injustice(633) will be done to them. 

633 NHqii-=thc groove in a date stone, a thing of no value whatever, (Cf. n. 575 to 

l:,);-5aud;i'):lH). 

125. Who can be better in religion than one who submits 
his whole self to Allah, does good, and follows the way 
of Abraham the true in Faith? For Allah did take 
Abraham for a friend. (634) 

634 Abraham is distinguished in MusUm theology with the title of "Friend of 
Allah". This does not of course mean that he was anything more than a mortal. 
But his faith was pure and true, and his conduct was firm and righteous in all 
circimistances. He was the foimtainhead of the present monotheistic tradition, the 
Patriarch of the prophetic line, and is revered alike by Jews, Christians and 
Muslims. (R). 



126. But to Allah belong all things in the heavens and on 
earth: And He it is that Encompasseth all things.(635) 

635 Muhit Cf. 4:108, and n. 623. 

127. They ask thy instruction concerning the women say: 
Allah doth instruct you about them: And (remember) 
what hath been rehearsed unto you(636) in the Book, 
concerning the orphans of women to whom ye give 
not the portions prescribed, and yet whom ye desire 
to marry, as also concerning the children who are 
weak and oppressed;(637) that ye stand firm for 
justice to orphans. There is not a good deed which ye 
do, but Allah is well-acquainted therewith. 

636 Agaiu aud ;\^,un is it impressed ou the c()inuiuuit\' oi Islaui to l>c just iu their 
dealings with women, orjihans, children, and all whose weakness re(iuires s])ccial 
consideration. Hie law about witlows and orphans, inlicritance, dower, and 
marriage had already been declared in 4:2-35, and fiirther instructions are now 
given on a further reference. The words translated orphans of women mean, I 
think, the orphaned children <)f widtjws, of whom there were several after the 
batde of Uhud, and whom it was tiie dut\' of tlic communit>' to proxddc for. But 
some Commentators take them to mean "female orjihaiis." In any case, because 
women were or]>haus or widows, it was not right that au\<;>ne should take 
advantage ot their helpless position to deprive them of tlower or of tiieir portion in 
inheritance. 

637 Cf 1:7;), u. .592. 

Both widows aud orphaus are to be helped because lhc\' are ordinarily weak, ill- 
treated, and o[)pressed. In comnuuiitics which ba>c their mil rights on brute 
strength, the weaker go to the wall, and [luhlic opinion expects nodiing else. In 
Nietzsche's philosophy of the Superman that doctrine is stressed stror^ly, and 
some of the militarist nations in our own time seem inclined to support this 
reversion to our primitive instincts. lu eu in modem democracies of the saner sort, 
we are often told that it is the fate ol ininonties to suffer: strength of numbers here 
becomes the passjjort to jjower aud pri\ ilege. Islam, while upholding sane manly 
\iews in geueral, enjoins the most solicitous care lor the weak and o])])ressed in 
c\cn' wa\'-iii rights of propert}', in social rights, and in the right to opportunities of 
<fevelopmcnt. Spiritual strength or weakness does not necessarily go with physical 
or numerical strength. 

128. If a wife fears cruelty or desertion on her husband 's 
part, there is no blame on them if they arrange an 
amicable settlement between themselves; and such 
settlement is best; even though men 's souls are 
swayed by greed. (638) But if ye do good and practise 
self-restraint, Allah is well-acquainted with all that ye 
do. 

638 ro protect the woman's economic interests, various rules are prescribed for 
dower in marrir^e. But the sanctity of marriage itself is greater than any economic 
interests. Divorce is, of all tilings permitted, most hateful to Allah. Therefore if a 
breach between husband and wife can be prevented by some economic 
consideration, it is better to make that concession than to imperil the fliture of the 
wife, the children, and probably the husband also. Such concessions are 
permissible, in view of the love of wealth ingrained in unrcgcnerate man, but a 
recommendation is made that we should practise self-restraint, and do what we 
can to come to an amicable settiement without any economic sacrifice on the part 
of the wouiau. 

129. Ye are never able to be fair and just as between 
women, even if it is your ardent desire: But turn not 
away (from a woman) altogether, so as to leave her 
(as it were) hanging (in the air). (639) If ye come to a 
friendly understanding, and practise self- restraint, 
Allah is Oft-forgiving, Most Merciful. 

639 iu this uiaterial world there are two principal causes oi (li\ision hehveeu man 
and wife, money and "die other woman" or "die otiier man". Monc>' was dealt with 
in the last verse. Here is the case of "the other woman". Legally more than one 
wife (up to four) are permissible on the condition that die man can be perfectiy 
fair and just to all. But this is a condition almost impossible to fulfil. If, in the hope 
diat he might be able to fulfil it, a man puts himself in diat impossible position, it 
is only right to insist that he should not discard one but at least fulfil all the 
outward duties that are incumbent on him in respect of her. 



62 



The Noble Qur'an 



130. But if they disagree (and must part), Allah will 
provide abundance for all from His all-reaching 
bounty: for Allah is He that careth for all and is Wise. 

131. To Allah belong all things in the heavens and on 
earth. (640) Verily we have directed the People of the 
Book before you, and you (o Muslims) to fear Allah. 
But if ye deny Him, lot unto Allah belong all things in 
the heavens and on earth, and Allah is free of all 
wants, worthy(641) of all praise. 

640 Notice the refrain: "To Allah l>cloIli^ all tliiiitjs in the hea\"eiis and on earth": 
rcjjcaled three Innes. each tune wiih a new appliealion. In ihe hrst instance it 
follows liie slalenicnl ol Allah's uni\ersal ])ro\i(lencc and lo\e. 11 two ])crsons, in 
spile ol e\ery sincere desire to \oyc and conilort each olher, lail to achie\"e lhat 
end, and have to separate, Allah's all-reaching bounty never fails, tor He is tlie 
Lord of all thirds. In the second instance it is connected with Allah's Self- 
Existence, Self-Excellence, and independence of all creatures; all His commands 
are for our good, and they are given to all His creatures, according to their 
capacities. In the third instance, it is coimected with His universal power; for He 
could destroy any in(li\ idiial or nation and create a new one without any loss to 
Iliniseli; hut He gi\ es a chance to all again and again, and even rewards them 
beyond their own ambitions. 

641 Allah's existence is absolute existence. It does not depend on any other 
person or any other thing. And it is worthy of all praise, for it is all-good and 
comprises every possible excellence. It is necessary to stress this point in order to 
show that the moral hiw ior man is not a mere matter of transcendentiil 
commands, hut realK' rests on the es>ienlial needs ol mankind itself. It therefore 
such schools ol ihouglit as lieha\"iourisim ])ro\ed their theories up to the hilt, they 
do not affecl the ])osiiion ol Islam in the least. The highest ethical standards are 
enjoined by Islam, not as dogmatic imperatives, but because diey can be shown to 
follow from the needs of man's nature and the results of man's experience. 

132. Yea, unto Allah belong all things in the heavens and 
on earth, and enough is Allah to carry through(642) 
all affairs. 

642 This refers to the next verse. He does not need us, but we need Him. Our 
hopes, our happiness, our success centre in Him; but He is Self-sufficient. He has 
the power to supersede us, but His goodness is ever seeking to give us every 
chance in this world as well as in the Hereafter. 

133. If it were His will. He could destroy you, o mankind, 
and create another race; for He hath power this to do. 

134. If any one desires a reward in this life, in Allah.s 
(gift) is the reward (both) of this life and of the 
Hereafter;(643) for Allah is He that heareth and seeth 
(all things). 

643 Man in this life can only see up to the horizon of this life. The highest rewards 
which his Avishes or ambitions can conceive of are conceived in the terms of this 
lite. But Allah can giyc him not only diese but something iniinitely higher— the 
rewards of tlie He re after-which it ditl not even enter his heart to ask for or his 
imagination to conceive. 

135. O ye who believe! stand out firmly for justice, as 
witnesses(644) to Allah, even as against yourselves, 
or your parents, or your kin, and whether it be 
(against) rich or poor:(645) for Allah can best protect 
both. Follow not the lusts (of your hearts), lest ye 
swerve, and if ye distort (justice) or decline to do 
justice, verily Allah is well- acquainted with all that ye 
do. 

644 Justice is Allah's attribute, and to stand firm for justice is to be a witness to 
Allah, even if it is deti imental to our own interests (as we conceive them) or the 
interests of those who are near and dear to us. According to the Latin saying, "Let 
justice be done though heaven should fall. " 

But Islamic justice is something higher than the lormal justice ol Roman Law or 
an\' olher human law. Il is e\"en more penetrati\"e than the sul)ller justice in the 
speculations of tlie Greek philosophers. It searches out tlie innermost motives, 
because we are to act as in the presence of Allah, to whom all thirds, acts, and 
motives are known, ( Cf. 5:S). 



645 Some people may be inclined to favour the rich, because they expect 
something from them. Some people may be inclined to favour the poor because 
thev are generally helpless. Partialit\' in either case is wTong. Be just, withtjut fear 
or la\x)ur. Both the rich and the poor are under Allah's [irotection as far as tlieir 
legitimate interests are concerned, but they cannot expect to be favoured at the 
expense of others. And He can protect their interests far better than any man. 

136. O ye who believe! Believe in Allah and His 
Messenger, and the scripture which He hath sent to 
His Messenger and the scripture which He sent to 
those before (him). (646) Any who denieth Allah, His 
angels. His Books, His Messenger., and the Day of 
Judgment, hath gone far, far astray. 

646 If your belief is by habit or hirth or the example ol those \ ()u lo\ e or respect 
or admire, make that belief more s])ecific and ])ersoual to \'onrself. W'e iniisl not 
only have faith, l)ut realise tliat faitli in our inmost being. The chief objects of our 
Faith are Allah, His Messenger, and His Revelations. To all these we must give a 
home in our hearts. The artels we do not see and realise as we realise Allah, who 
is nearer to us than the vehicle of our life-blood, and the Day of Judgement is for 
our future experience, but we must not deny them, or we cut off a part of spiritual 
\'iew. 

137. Those who believe, then reject faith, then believe 
(again) and (again) reject faith, and go on increasing 
in unbelief,- Allah will not forgive them nor guide 
them nor guide them on the Way. (647) 

647 Those who go on changing sides again and again can ha\"e no real Faith at any 
time. Their inoli\ es are mere worldly double-dealing. I low can the\' expect Allah's 
grace or forgi\"eness!* Here is a clear warning against those who make their religion 
a mere matter of worldly convenience. True religion goes far deeper. It tiausforms 
the very nature of man. After that transformation it is as impossible for him to 
change as it is for light to become darkness. 

138. To the Hypocrites give the glad tidings that there is 
for them (but) a grievous penalty- 

139. Yea, to those who take for friends unbelievers 
rather than believers: is it honour they seek among 
them? Nay,- all honour is with Allah. (648) 

648 If the motive is some advant^^e, sonic honour— the fountain of all good is 
Allah. How can it really be expected from those who deny Faith? And if there is 
some show of worldly honour, what is it worth against the contempt they earn in 
the spiritual world? 

140. Already has He sent you(649) Word in the Book, 
that when ye hear the signs of Allah held in defiance 
and ridicule, ye are not to sit with them unless they 
turn to a different theme: if ye did, ye would be like 
them. For Allah will collect the hypocrites and those 
who defy faith - all in Hell:- 

649 C'f. fi:f)8, an earlier and Makkan \ erse. Where we see or hear Truth held in 
light esteem, we ought to make oiu" protest and withdraw from such coinpan\', iK)t 
out ol arrogance, as if we thought oursehes sujjcrior to other ])eople, l)ul out of 
real luunilily, lest our own nature be rorrii])le(l in such societw But it is ])ossible 
tiiat our protest or our sincere remonstrance may change tlie dieme of discourse. 
In that case we have done good to those who were inclined to hold Truth in light 
esteem, if we have saved them for ridiculing Truth. 

141. (These are) the ones who wait and watch about you: 
if ye do gain a victory from Allah, they say: "Were we 
not with you?"- but if the unbelievers gain a success, 
they say (to them): "Did we not gain an advantage 
over you, and did we not guard you from the 
believers?" but Allah will judge betwixt you on the 
Day of Judgment. And never will Allah grant to the 
unbelievers a way (to triumphs) over the 
Believers. (650) 

650 1 he metliods antl motives of Hypocrisy are thoroughly unmasked here. It has 
no principles, but watches for an opportunity to turn any event to its own 
advantage. If batde is joined between two inconsistent principles, it has no belief in 
either, but watches the result There is unceasing fight between Good and Evil in 
this world. If the Good seems to win, the hypocrites range themselves on its side 



63 



The Noble Qur'an 



with unctuous words, taking a great part of the credit to themselves. Perhaps the 
balance tips the other way later, and they have to make their peace with Evil. "Oh!" 
they say, we were in the ranks of your enemy before, on purpose to protect you 
when they were t(K) strong for you!" This may suit the ways of tlic w<>rld. But the 
day of their account will come c\ ciitually. For the Good must ultimately triumjjh. 

142. The Hypocrites - they think they are over-reaching 
Allah, but He will over- reach them: When they stand 
up to prayer, they stand without earnestness, to be 
seen of men, but little do they hold Allah in 
remembrance; 

143. (They are) distracted in mind even in the midst of 
it,- being (sincerely) for neither one group nor for 
another whom Allah leaves straying,- never wilt thou 
find for him the Way.(651) 

651 If we choose evil deliberately and double our guilt by fraud and dcccjjtion, we 
do not deceive Allah, hut we decei\c ourscKes. W'c dc])ri\e ourscKcs oi llie 
(Irace ol Allah, and arc leil slrayinj; a\\a\" Ironi the Palh. hi that condition w ho ran 
guide us or show us die Way!' Our true and right mstincls l)ecoine hliiiited; our 
Iraiid makes us iinstal)le in character; when our fellow-nien find out our traud, any 
advantages we may have gained by tlie traud are lost; antl we become tiuly 
distracted in mind. 

144. O ye who believe! Take not for friends unbelievers 
rather than believers: Do ye wish to offer Allah an 
open proof against yourselves? 

145. The Hypocrites will be in the lowest depths of the 
Fire: no helper wilt thou find for them;- 

146. Except for those who repent, mend (their lives) hold 
fast to Allah, and purify their religion as in Allah. s 
sight: if so they will be (numbered}(652) with the 
believers. And soon will Allah grant to the believers a 
reward of immense value. 

652 Even Hypocrites can ol)tain forgiveness, on four conditions: (1) sincere 
re[)entance, which ])urifies dieir niiiid: (2) ainendmenl oi iheir conduct, which 
imrifies their outer life; (3) steadfastness and devotion to Allah, which strengthens 
their faith and protects them from the assaults of evil; and (4) sincerity in their 
rehgion, or their whole inner being, which brings them as full members into the 
goodly Fellowship of Faith. 

147. What can Allah gain by your punishment, if ye are 
grateful and ye believe? Nay, it is Allah that 
recogniseth(653) (all good), and knoweth all things. 

653 There is no pleasure nor advantage to Allah in punishing His own creatures, 
over whom He watches witli loving care. On the contrary He recognises any go<)d- 
however little -which lie finds in us, and delights to give us a reward beyond all 
measure. His recognition of us is coin])ared l)y a hold metaphor to oiu" gratitude 
to Him for His favours. The epitliet Sh^hris applied to Allah, as here, in 2;15H, 
and other passages. In 16:121 it is applied to Abraham: "he showed his gratitude 
for the favours of Allah, who chose him and guided him to a Straiglit Way 

148. Allah loveth not that evil should be noised 
abroad(654) in public speech, except where injustice 
hath been done; for Allah is He who heareth and 
knoweth all things. 

654 We can make a public scandal of evil in many ways. (1) It may be idle 
sensation-mongering: it often leads to more evil by imitation, as where criminal 
deeds are glorified in a cinema, or talked about shamelessly in a novel or drama. 
(2) It may be malicious gossip of a foolish, personal kind: it does no good, hut it 
hurts peo[)le's feelings. (3) It may be malevolent slander or libel: it is intended 
dclihcrately to cause harm to pe<)])Ie's re])iiiation or injure diem in other ways, and 
is rightly [junishahle luider all laws. (4) It may be a public rebuke or correction or 
remonstrance, witliout malice. (1), (2) and (3) are ahsolutely forbidden. (4) may be 
by a person in authority; in which case the exception applies, for all wrong or 
injustice must be corrected openly, to prevent its recurrence. Or (4) may be by a 
person not vested with authority, but acting either from motives of public spirit, or 
in order to help some one who has been wronged; here again the exception will 
apply. But if the motive is different, the exception does not apply. (4) would also 
include a public complaint by a person who has suffered a wrong; he has every 
right to seek public redress. 



149. Whether ye publish a good deed or conceal it or 
cover evil with pardon, verily Allah doth blot out (sins) 
and hath power (in the judgment of values). (655) 

655 Q^dir: 1 hav e translated it more fully than most translators. The root qadara 
not only implies power, ability', sti ength, but two other ideas which it is difficiUt to 
convey in a single word, viz., the act and power of estimating the true value of a 
thing or persons, as in 6:91; and the act and power of regulating something so as to 
bring it into correspondence widi something. 'Judgement of values" I think sums 
up these fmer shades ol meaning. Allah forgives what is wrong and is able to fuUy 
appreciate and judge the value of our good deeds whether we publish them or 
conceal them. 

150. Those who deny Allah and His messengers, and 
(those who) wish to separate Allah from His 
messengers, saying: "We believe in some but reject 
others": And (those who) wish to take a course 
midway,-(656) 

656 Unheliet takes \arioiis iorms. Three are menlioncd here: (1) denial ol Allah 
and His revelation to mankind tiirough ins])ired men; (2) a sort ol nominal belief 
in Allah and His Prophets, but one which is partial, and mixed up with racial 
pride, which does not allow for the recognition of any Messengers beyond those 
of a particular race; and (3) a nominal belief in uiriversal revelation, but so hedged 
around with peculiar doctrines of exclusive salvation, that it practically approaches 
to a denial of Allah's universal love for all mankind and all Creation. All three 
amount to Unbelief, for they rally deny Allah's universal love and care. 

151. They are in truth (equally) unbelievers; and we have 
prepared for unbelievers a humiliating punishment. 

152. To those who believe in Allah and His messengers 
and make no distinction between any of the 
messengers, we shall soon give their (due) rewards: 
for Allah is Oft- forgiving. Most Merciful. 

153. The people of the Book ask thee to cause a book to 
descend to them from heaven: Indeed they asked 
Moses for an even greater (miracle), for they said: 
"Show us Allah in public,"(657) but they were dazed 
for their presumption, with thunder and lightning. Yet 
they worshipped the calf even after clear signs had 
come to them; even so we forgave them; and gave 
Moses manifest proofs of authority. 

657 Cf. 2:5,5 , for the diunder and lightning which dazed those who were 
presumptuous enough to ask diat they should see iVllali face to face, and 2:,>1 and 
n. 66, for the worship of the golden calf. The lesson is that it is presumptuous on 
the part of man to judge of spiritual thirds in terms of material things, or to ask to 
see Allah with their material eyes when Allah is above material forms and is 
independent of time and space. 

154. And for their covenant we raised over them (the 
towering height) of Mount (Sinai);(658) and (on 
another occasion) we said: "Enter the gate with 
humility"; and (once again) we commanded them: 
"Transgress not in the matter of the sabbath." And we 
took from them a solemn covenant. 

658 In this verse there is a recapitulation of three salient incidents of Jewish 
refractoriness already referred to in die second Surah: viz., (1) the Covenant under 
the towering height of Sinai, 2:63; (2) their arrogance where they were 
commanded humility in entering a tovm, 2:58; and (3) their transgression of the 
Sahhatii, 2:65.h 

155. (They have incurred divine(659) displeasure): In 
that they broke their covenant; that they rejected the 
signs of Allah, that they slew the Messengers in 
defiance(660) of right; that they said, "Our hearts are 
the wrappings(661) (which preserve Allah.s Word; We 
need no more)";- Nay, Allah hath set the seal on their 
hearts for their blasphemy, and little is it they 
believe;- 



64 



The Noble Qur'an 



659 In verses 155, 156, 157, 160 (latter half), and 161 with parenthetical clauses 
including those in verses 158-159, and 160 (first haU), there is a catalogue of the 
inicjuities of which the Jews were guilt\', and for these iniquities we must 
understand sonic such words as: "The}' arc under divine displeasure." Each clause 
of the indictment 1 have indicated by prefixing the word "that." 

660 Cf. 3:21 , and nn. 363 and 364. 

661 Cf. 2:88, and n. 92, where the full meaning is explained. 

Note the crescendo (heightening effect) in the argument. Their initjuities were: (1) 
that they broke their Covenant; (2) that they rejected Allah's guidance as conveyed 
in His signs; (3) that they killed Allah's Messengers and incurred a double guilt, 
viz., that of murder and that of a deliberate defiance of Allah's law; and (4) that 
they imagined themselves arrogantly self-sufficient, which means a blasphemous 
closing of their hearts forever against the admission of Allah's grace. Then begins 
another series of initjuities from a different point of view. (1) tliat tlicy re;je( ted 
Faith; (2) tliat tlic\' made false charges against a sainlly woman like Mary, who was 
chosen by Allali to be tlie motlier of Jesus; (3) tliat dicy boasted ot having killed 
Jesus when they were victims of their own self-hallucination; (4) that they hindered 
people from Allah's way; and (5) that by means of usury and fraud they oppressed 
their fellow-men. 

156. That they rejected Faith; that they uttered against 
Mary a grave false charge;(662) 

662 The false charge against Mar)' was that she was unchaste, Cf. 19:27 -28. Such 
a charge is bad enough to make against any woman, but to make it against Maiy, 
the mother of Jesus, was lo l>riiig into ridicule Allah's jiower itself. Islam is 
specially strong in guarding the reput;itioii of women. Slanderers of women are 
bound to bring four witnesses in support of their accusations, and if they fail to 
produce four witnesses, they are to be flogged with eighty stripes and debarred 
forever from being competent witness: 24:4. 

157. That they said (in boast), "We Icilled Christ Jesus the 
son of i^ary, the Messenger of Allah.;- but they killed 
him not, nor crucified him,(663) but so it was made to 
appear to them, and those who differ therein are full 
of doubts, with no (certain) knowledge, but only 
conjecture to follow, for of a surety they killed him 
not:- 

663 The end of the life of Jesus on earth is as much involved in mystery as his 
birth, and indeed the greater part of his private life, except the three main years of 
his niinistn'. It is not [irofitable to discuss the many doubts and conjectures among 
the early Christian sects and among Muslim thcologiaiis.The Orthodox-Christian 
Churches make it a cardinal jioint of their doclrine thai his life was taken on the 
Cross, that he died and was buried, that on the third da\' he rose in the Ixxly with 
his wounds intact, and \\"alkc(l about and comersed, and ale with his disciples, and 
was aftenvards taken up ho(hl\' lo hea\en. This is necessary lor the iheological 
doctrine of blood sacrifice and vicarious atonement tor sins, which is rejected by 
Islam. But some of the early Christian sects did not believe that Christ was killed 
on the Cross. The Basilidans beheved that someone else was substituted for him. 
The Docctae held that Christ never had a real physical or natural body, but only 
an apjiarent or phantom body, and that his Crucifixion was onh' a])parent, not 
real. The Marcioiiite Gospel (about A.C. 138) denied that Jesus was horn, and 
nicreh' said that he a])])eared in hiniian form. The (Jos])cl o[ St. Barnabas 
supported llic lhcor\' ol sul)sliUilion on the Cross. The Quranic leaciung is that 
Ciirisl \\ a>, not rrunlied nor kiHcd In' the Jew^, not\\ illislanding certain apparent 
circuiiislanccs which produced that illusion in die minds ot stmre of his enemies; 
that disputatious, doubts, and conjectures on such matters are vain; and that he 
was taken up to Allah (see 4:158 and 3:55). 

158. Nay, Allah raised him up(664) unto Himself; and 
Allah is Exalted in Power, Wise;- 

664 lliere is difference of opinion as to the exact interpretation ot this \ erse. The 
words are: The Jews did not kill Jesus, but Allah raised hiiii u]) (nihi'nliu) lo 
Himself. One school holds thai Jesus did not die the UMial liiiiiian death, l)ut still 
lives in the body in hea\eii, which is the generalK" accepted Muslim \"iew. Another 
holds that he did die (5:117) but not when he was supposed to be crucified, and 
that his being "raised up* unto Allah means that instead of being disgraced as a 
malefactor, as the Jews intended, he was on the contrary honoured by Allah as His 
Messenger: (see 4:159). The same word rafa'a is used in association with honour 
in connection with al Mustafa in 94:4. (R). 

159. And there Is none of the People of the Book but 
must believe in him before his death;(665) and on the 
Day of Judgment he will be a witness(666) against 
them;- 



665 Before his death. Interpreters are not agreed as to the exact meaning. Those 
who hold that Jesus did not die (see last note) refer the pronoun "his" to Jesus. 
They say that Jesus is still liring in the body and that he will ap[)car just before the 
Final Day, alter ihe coming ol ihe Mahdi, when the world will he purified of sin 
and unljcliel. There will be a final death before the final Resurrection, but all vrill 
have belic\"cd before lhal final death. Others think that "his" is l>ctlcr retcrred to 
"none of the People of tiie Book", and that tiie emphatic form "must believe" 
Oayu'minanna) denotes more a question of duty than of fact (R). 

m.Cf. \-A-\ . 

160. For the iniquity of the Jews We made unlawful for 
them(667) certain (foods) good and wholesome which 
had been lawful for them;- in that they hindered many 
from Allah.s Way;- 

667 Cf 6:146. The ceremonial law of the Jews forbade die eating of the flesh of 
the camel, rabbit and hare {Leviticus 11:4-6), and the fat of oxen, sheep, and goats 
(Leviticus 7:23 ), and was in other respects very strict 

161. That they took usury, though they were forbidden; 
and that they devoured men's substance wrongfully;- 
we have prepared for those among them who reject 
faith a grievous punishment. 

162. But those among them who are well-grounded in 
knowledge, and the believers, believe in what hath 
been revealed to thee and what was revealed before 
thee: And (especially) those who establish regular 
prayer and practise regular charity and believe in 
Allah and in the Last Day: To them shall We soon give 
a great reward. 

163. We have sent thee inspiration, as We sent it to Noah 
and the Messengers(668) after him: we sent 
inspiration to Abraham,(669) Isma'il, Isaac, Jacob 
and the Tribes, to Jesus, Job, Jonah, Aaron, and 
Solomon, and to David We gave the Psalms. 

668 First we have a general statement: that inspiration was sent to many 
Messengers, and the inspiration was of tiie same kind as tiiat sent to the Prophet 
Muhammad, for Allah's Message is one. Note that what is spoken of here is 
Inspiration, not necessarily a Book. Every nation or group of people had a 
messenger: 10:47 . Some of these messengers have been mentioned by name in 
the Qur'an, and some not, (Cf 4:164., 16:36 , and 35:24). 

669 Cf 2:136 and 3:84. The hst here given is in three groups. (1) The first group, 
Abraham's family, is the same as in 2:136 (where see the note) and in 3:84. (2) 
Then we have the Prophets Jesus, Job and Jonah, who symbohse patience and 
perseverance. (3) Then we have Aaron the priest and Solomon the King, both 
great figures, but each subordinate to another primary figure, viz., Moses 
(mentioned in the next verse) and David (mentioned at the end of this verse). 
David's distinction was the Psalms, which arc still extant. Though their present 
torni may ])ossibl\' be dillcrcnt Ironi tiic original and they do undoublcdly include 
Psalms not written by David, the collection contains much devotional poeti y of a 
high order. (Cf 21:105). m- 

164. Of some messengers We have already told thee the 
story; of others We have not;- and to Moses Allah 
spoke direct;-(670) 

670 Allah spoke to Moses on Mount Sinai . Hence the titie of Moses in Muslim 
theology: KaIimAJIah:the one to whom Allah spoke, (Cf 19:51 ). (R). 

165. Messenger, who gave good news(671) as well as 
warning, that mankind, after (the coming) of the 
messengers, should have no plea against Allah. For 
Allah is Exalted in Power, Wise. 

671 Every prophet proclaims Allah's goodness to the righteous and forgiveness to 
those who repent, (good news), and the Wrath to come for those who reject Faith 
and live in iniquity (warning). Their mission of warning is a prelude and 
complement to their mission of good news. No one can then say that he or she 
di<l not know. 

166. But Allah beareth witness that what He hath sent 
unto thee He hath sent from His (own) 



65 



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Q u r ' a n 



knowledge,(672) and the angels bear witness: But 
enough is Allah for a witness. 

672 Inspiration, though it is clothed in human language, and shaped to the 
[)ci sonalit\' of the insjjii cd one, [jrocccds horn the knowledge of Allah. (R). 

167. Those who reject Faith and keep off (men) from the 
way of Allah, have verily strayed far, far away from 
the Path. 

168. Those who reject Faith and do wrong,- Allah will not 
forgive them nor guide them to any way- 

169. Except the way of Hell, to dwell therein for ever. 
And this to Allah is easy.(673) 

673 Easy-not in the sense that Allah takes any [jleasuie in any of His creatures 
going astray. The contrary is the case: for Allah's CJraee recognises all good in us to 
such an extent that it is compared to gratitude in 1:117; see n. 65H. \Ve must 
understand tvv.srin the sense thai Allah is Supreme in knowledge and ])ower; ii 
an}' forces ot rehellion foolishly tliink diat tliey can evatle punishment, tliey are 
mistaken. Punishment comes as a matter of course. It is not a matter of difficulty 
or exertion on the [jart of Allah. 

170. O Mankind! The Messenger hath come to you in truth 
from Allah, believe in him: It is best for you. (674) But 
if ye reject Faith, to Allah belong all things in the 
heavens and on earth: And Allah is All-knowing, All- 
wise. 

674 Allah's solicitude for us is for our own good, not because He gets any 
advantage from it For He is independent of all things, and everything declares His 
glory and praise. 

171. O People of the Book! Commit no excesses(675) in 
your religion: Nor say of Allah aught but the truth. 
Christ Jesus the son of Mary was (no more than) a 
messenger of Allah, and His Word, which He bestowed 
on Mary, and a spirit proceeding from Him: so believe 
in Allah and His messengers. Say not "Trinity" : 
desist:(676) it will be better for you: for Allah is one 
Allah. Glory be to Him: (far exalted is He) above 
having a son. To Him belong all things in the heavens 
and on earth. And enough is Allah as a Disposer of 
affairs. 

675 Just as a foolish sen'ant may go wrong by excess of zeal for his master, so in 
religion people's excesses may lead them to blasphemy or a spirit the very 
opposite of religion. The Jewish excesses in the direction of formalism, racialism, 
exclusiveness, and rejection of Christ Jesus have been denounced in many places. 
Here the Christian attitude is condemned, which raises Jesus to an equality with 
AUah; in some cases venerates Maiy almost to idolatry; attributes a physical son to 
Allah; and in\"ents tlie doctrine oi the Trinitx', opposed to all reason, which 
according l<> the Athanasian Creed, unless a man believes, he is doomed to hell 
fore\ er. Lei our Muslims also beware lest they fall into excesses either in doctrine 
or in formalism, (Cf. 11:110). 

676 Christ's attributes are mentioned: (1) that he was the son of a woman, Mary, 
and therefore a man; (2) but a messenger, a man with a mission from Allah, and 
therefore entided to honour; (8) a Word l>estowed on Mary, f<)r he was created by 
Allah's word "Be" (ktm), and he was; 8:.>9; ( 1) a spirit proceeding from Allah, hut 
not Allah: his life and his mission were more limited than in the case ot some 
otlier Messengers, though we must pay equal honour to him as a Prophet of 
Allah. The doctrines of Trinity, equality with Allah, and sonship, are repudiated as 
blasphemies. Allah is independent of all needs and has no need of a son to 
manage His affairs. The Gospel of John (whoever wrote it) has put in a great deal 
of Alexandrian and Gnostic mysticism round the doctrine of the Word (Greek, 
Logos), but it is sim[)ly explained here. (R). 

172. Christ disdaineth nor to serve and worship 
Allah,(677) nor do the angels, those nearest (to 
Allah.: those who disdain His worship and are 



arrogant,-He will gather them all together unto 
Himself(678) to (answer). 

677 Christ often watched and prayed, as a humble worshipper oi Allah; and his 
agony in the Garden of Gethsemane was full of human dignity, suffering, and self- 
humiliation (see Matt xxvi. 36-45). 

678 The disdainful and the arrogant are the crew of Satan, who will be gathered 
together before the Supreme Throne for punishment 

173. But to those who believe and do deeds of 
righteousness. He will give their (due) rewards,- and 
more, out of His bounty: But those who are disdainful 
and arrogant. He will punish with a grievous penalty; 
Nor will they find, besides Allah, any to protect or help 
them. 

174. O mankind! verily there hath come to you a 
convincing proof from your Lord: For We have sent 
unto you a light (that is) manifest.(679) 

679 The Prooi and the Light are the Qur'an and the Personality, life and teaching 
of Muhammad Al Mustafa. 

175. Then those who believe in Allah, and hold fast to 
Him,- soon will He admit them to mercy and grace 
from Himself,(680) and guide them to Himself by a 
straight way. 

680 From Himself = From His Presence: see 3:195 and n. 501. The Mercy and 
Grace are expressed here as specially flowing from Him. 

176. They ask thee for a legal decision. Say: Allah directs 
(thus) about those who leave no descendants or 
ascendants as heirs. If it is a man(681) that dies, 
leaving a sister but no child, she shall have half the 
inheritance: If (such a deceased was) a woman, who 
left no child, her brother takes her inheritance: If 
there are two sisters, they shall have two-thirds of the 
inheritance (Between them): if there are Brothers and 
sisters, (they share). The male having twice the share 
of the female. Thus doth Allah make clear to you (His 
claw), lest ye err. And Allah hath knowledge of all 
things. 

681 This \erse supplements die rule oi inheritance ol the estate of a deceased 
person who has lelt as heir neither a descendant nor an ascendant. We shall call 
such a person A, who may be either a male or a female. In 4:12 {second halO- A's 
case was considered where he had left uterine brothers or sisters. Here An case is 
considered where he has left brothers and/or sisters by the father's side, whether 
the mother was the same or not "Brothers" and "sisters* in this verse must be 
construed to be such brothers and sisters. 



For ihe sake ol clearness 1 Ime e\])anded the terse language ot die original in the 
translation. Let me explain it more concretely in this note. A, and "brotlier" and 
"sister* being strictly defined as above, we proceed to consider how A '$ inheritance 
would be divided. If A left a widow or widower, the widow's or widower's share 
would first be calculated as in the first half of 4:12 ; if A left no spouse, this 
calculation would not be necessary. Then if A left a single *sister," she would have 
a half share, the remaining half (insofar as it, or a part of it, d<)es not fall to a 
sp<)use, if any) going to remoter heirs; if a single "brother," he would have the 
whole (subject to the spouse's right if there is a sfiouse); if more than one "brother," 
tliey divide the whole (subject to, etc.). It A left hvo or more "sisters," die\' get 
between them two-thirds, subject to the spouses right, if any. If A left a "brodier* 
and 'sister," or "brothers," and *sisters," they divi<le on the basis that each *brother's* 
share is twice that of the "sister" (subject to, etc.). In all cases debts, ftineral 
expenses, and legacies (to the amount allowed) have priority as in n. 522. 



66 



The Noble Qur'an 



5. Al Ma'idah (The Repast) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. O ye who believe! fulfil (all) obligations. (682) Lawful 
unto you (for food) are all four-footed animals, with 
the exceptions named:(683) But animals of the chase 
are forbidden while ye are in the sacred precincts or in 
pilgrim garb:(684) for Allah doth command according 
to His will and plan. (685) 

682 This line has hccn justly admired for its terseness and eompreheiisiveiiess. 
Obligations: 'uqud: the Arabic word implies so many things that a whole chapter 
of Commentary can be written on it. First, there are the divine obligations that 
arise horn our spiritual nature and our relation to Allah. He created us and 
implanted in us the faculty of knowledge and foresight; besides the intuition and 
reason which lie gave us, lie made Nature responsive to our needs, and His 
Signs in Xatiire are so many lessons lo us in our ouii inner lite; He further sent 
Messengers and Teaehers, for the guidance ol our conduct in indi\"idual, social, 
and public life. All these gifts create c<>rres]K>udiug ol>iigatious \\liich \\c must 
fulfil, (Cf. 30:30). But in our own human and material lite we undertake mutual 
obligations express and implied. We make a promise; we enter into a commercial 
or social contract; we enter into a contract of marriage: we must faithfully fulfill all 
ohiigahons in all these relationships, (Cf. 7:172 and 16:91). Our group of our State 
enters into a treaty: every individual in that grou]) or State is hoiuid to see that as 
tar as lies in his power, such obligations are laiihiulh' discharged. There are tacit 
obligations: living in civil societv', we niusl respect ils lacil couvenlions unless thev' 
are nioralh" wrong, and in fhal case we nuisi gel oul ol such societv'. There are tacil 
obligations iii ihc tiiaraclers ol host iiiid guest, \\a\hircr or coni])anion, eni])lo\"er 
or employed, etc., etc., which everv' man oi Faitli must discharge eonseientiouslv'. 
The man who deserts those who need him and goes to pray in a desert is a coward 
who disregards his obligations. All these obligations are inter-connected. Truth 
and fidelitv' are jjarts of religion in all relations of life. 

683 That is, the exceptions named not only in the Qur'an but in tlie Sunnali as 
weU. (See 5:3-4 below). (R). 

684 Cf. ,k91-96. Ilunhng and the use of game are forbidden "while ye are 
hiintnuui, "i.e., w hile ye are 11) in die Sacred Precincts, or (2) in the special pilgrim 
garb (ihram), as to which see n. 212, 2:196. In most cases the two amount to the 
same thing. The Sacred Precincts are sanctuary both for man and beast 

685 Allah's commands are not arbitrary. His Will is the perfect Archetype or Plan 
of the world. Everything He wills has regard to His Plan, in which are reflected 
His perfect wisdom and goodness 

2. O ye who believe! Violate not the sanctity of the 
symbols of Allah, (686) nor of the Sacred Month,(687) 
nor of the animals brought for sacrifice, nor the 
garlands that mark out such animals, nor the people 
resorting to the Sacred House,(688) seeking of the 
bounty and good pleasure of their Lord. But when ye 
are clear of the Sacred Precincts(689) and of pilgrim 
garb, ye may hunt and let not the hatred of some 
people in (once) shutting you out of the Sacred 
Mosque lead you to transgression (and hostility on 
your part). (690) Help ye one another in righteousness 
and piety, but help ye not one another in sin and 
rancour: fear Allah, for Allah is strict in punishment. 

686 Cf 2:1.38, where Safa and Manva are called "Svinl)ols (slm'iiuj of Allah". Here 
the Symbols are eveiything connected with the Pilgrimage, viz., (1) the places (like 
Safa and Marwa, or the Ka'bah or 'Arafat, etc.); (2) the rites and ceremonies 
prescribed; (3) prohibitions (such as that of hunting, etc.); (4) the times and 
seasons prescribed. There is spiritual and moral symbolism in all these. See notes 
on 2:158, 2:194r200. 

687 The nionlh oi pilgrimage, or else, colleclively, ihe lour sacred months ( 9:36 ), 
viz.. Rajah (7th), Dim al Qa'dah (lldi). Dim al Hijjali (12tli), tlic month of 
Pilgrimage, and Muharram (the first of the year). In all these months War was 
prohibited. Excepting Rajah the other three months are consecutive. 



688 The immunitv' from attiick or interference extended to the animals brought as 
offerings for sacrihce and llie garlands or fillets or distinguishing marks which gave 
them immunily. Tlic\" were treated a>> >>arred svmbols. And of course every 
protection or immunit>' was enjoyed by the Pilgrims. 

689 This is the state opposite to that described in n. 684, i.e., when ye have left the 
Sacred Precincts, and have doffed the special pilgrim garb, showing your return to 
ordinary life. 

690 See u. 20,') to 2:191. In the sixih vear of die Ilijrah the Pagans, bv' wav' of 
hatred and persecution of the Muslims, had prevented dicm from access to die 
Sacred Mosque. When the MusUms were re-established in Makkah, some of 
them wanted to retaliate and exclude the Pagans or in some way to interfere with 
them in the Pilgrimage. This is condenmed. Passing from the immediate event to 
die general princi])le, we musi nol retaliate or return evil for evil. The hatred of 
the wicked does nol justily hostililv' on our pari. We have to hel]) each other in 
righteousness and ])ielv', nol in per])elualing ieucLs ol haired and enniilv'. We may 
have to fight antl put down evil, but never in a spirit of malice or hatred, but always 
in a spirit of justice and righteousness. 

3. Forbidden to you (for food) are: dead meat, blood, the 
flesh of swine, and that on which hath been invoked 
The name of other than Allah;(691) that which hath 
been killed by strangling, or by a violent blow, or by a 
headlong fall, or by being gored to death; that which 
hath been (partly) eaten by a wild animal; unless ye 
are able to slaughter it (in due form);(692) that which 
is sacrificed(693) on stone (altars); (forbidden) also is 
the division(694) (of meat) by raffling with arrows: 
that is impiety. This day have those who reject faith 
given up all hope of your religion:(695) yet fear them 
not but fear Me. This day have I perfected your 
religion(696) for you, completed My favour upon you, 
and have chosen for you Islam as your religion. But if 
any is forced by hunger, with no inclination to 
transgression, Allah is indeed Oft-forgiving, Most 
Merciful. 

691 (X 2:173 and n. 173 and 174. The prohibition of dead meat, bkxxl, die flesh 
of swine, and that on which other names than that of Allah have been invoked, 
has been there explained. 

692 If an animal (lie>> strangling, or liv' a violent l)l()w, or a headlong (all, or by 
being gored lo dealh, or being atlacked l)y a wild animal, die presumplioii is 
that it becomes carrion, as llie lile-blood is congealed belore being taken out of 
the body. But flie presumption can be rebutted. If the life-blood still flows and the 
solemn mode of slaughter (dhabh) in the name of Allah as a sacrifice is carried 
out, it becomes lawful as food. 

693 This was also an idohilioiis rite, diliereiit from that in which a sacrifice was 
devoted to a particular idol or a false god. 

694 Gambling of all kinds is forbidden: 2:219. A sort of lottery or raffle practised 
by Pagan Arabs has been described in n. 241. Division of meat in this way is here 
forbidden, as it is a form of gambUng. 

695 So long as Islam was not organised, with its own community and ils own laws, 
die I'libelievers had hoped to weau die Believers from the new Teaching. (Now 
thai hope was gone, with the complete organisation of Islam). 

696 It is considered by many as the last verse revealed chronologically, marking 
the approaching end of al Mustafa's ministry in his earthly Ufe. 

4. They ask thee what is lawful to them (as food). (697) 
Say: lawful unto you are (all) things good and pure: 
and what ye have taught your trained hunting animals 
(to catch) in the manner directed to you by Allah, eat 
what they catch for you,(698) but pronounce the 
name of Allah over it: and fear Allah, for Allah is swift 
in taking account. 

697 The previous verse was negative: it denned v\ hat was not lawful for food, viz., 
things gross, or disgusting, or dedicated to superstition. This verse is positive: it 
defines what lawful, viz., all things are good and pure. 



67 



The Noble Qur'an 



698 In the matter of the killing for meat, the general rule is that the name of Allah, 
the true God should be pronounced as a rite in order to call our attention to the 
fact that wc do not t;ikc life thoughtlessly but solemnly for food, with the 
permissitm ol Allah, to whom we render llie lile l>;K"k. The (|ueslion ol huniing is 
then raised. How can lliis solemn rite he perlormed \\hen we send lorth framed 
lunvks, trained hounds, or trained cheetahs or other animals trained tor the chase:' 
riiey must necessarily kill at some distance from tlieir masters. Their game is 
legalised on these conditions: (1) that they are trained to kill, not merely for their 
own appetite, or out of mere wantonness, but for their master's food; the trainii^ 
imphes that something of the solemnity which Allah has taught us in this matter 
goes into their action; and (2) we are to pronounce the name of Allah over the 
quarry, this is interpreted to mean that the Takbir should be pronounced when 
the hawk or dog, etc., is released to the quarry. (R). 

5. This day are (all) things good and pure made lawful 
unto you. The food of the People of the Book(699) is 
lawful unto you and yours is lawful unto them. (Lawful 
unto you in marriage) are (not only) chaste women 
who are believers, but chaste women among the 
People of the Book,(700) revealed before your time,- 
when ye give them their due dowers, and desire 
chastity, not lewdness, nor secret intrigues if any one 
rejects faith,(701) fruitless is his work, and in the 
Hereafter he will be in the ranks of those who have 
lost (all spiritual good). 

699 The cjuestion is for food generally, such as is ordinarily "good and pure": in 
the matter of meat it should be killed with some sort of solemnity analogous to 
that of the Takbir. The rules of Islam in this respect being analogous to those of 
the Peoyjle of the Book, there is no objection to mutual recognition, as opposed to 
meat killed by Pagans with superstitious rites, (Cf. 6:139). In this respect the 
Christian rule is the same: "That ye abstain from meats offered to idols, and from 
blood, and from things strangled, and from fornication." (Acts. 15:29). Notice the 
bracketing of fornication with things unlawful to eat. 

700 Islam is not exclusive. Social intercourse, including inter-marriage, is 
fjcrmitted with the Peojjle of the liook. A Muslim man mav marn' a woman from 
their ranks on the same terms as he would ninrn 'A Muslim woman, i.e., he must 
gi\'e her an economic and moral status, and miisl nol be actuated mercK' h\ 
motives of lust or physical desire. A Muslim woman may not marry a non-Muslim 
man, because her Muslim status would be affected: the wife ordinarily takes die 
nationality and status given by her husband's law. A non-Muslim woman marrying 
a Muslim husband would be expected eventually to accept Islam. Any man or 
woman, of any race or faith, may, on accepting Islam, freely marry any Muslim 
woman or man, provided it be from motives of purity and chastity and not of 
lewdness. 

701 As always, food, cleanliness, social intercourse, marriage and other interests in 
life, are linked with our duty to Allah and faith in Him. Duty and faith are for our 
own benefit, here and in the Hereafter, ( Cf. 39:65). 

6. O ye who believe! when(702) ye prepare for prayer, 
wash your faces, and your hands (and arms) to the 
elbows; Rub your heads (with water); and (wash) 
your feet to the ankles. If ye are in a state of 
ceremonial impurity,(703) bathe your whole body. But 
if ye are ill, or on a journey, or one of you cometh from 
offices of nature, or ye have been in contact with 
women, and ye find no water, then take for yourselves 
clean sand or earth,(704) and rub therewith your 
faces and hands, Allah doth not wish to place you in a 
difficulty, but to make you clean, and to complete his 
favour to you, that ye may be grateful. 

702 These are the essentials ol W'udu', or ahluiions ])reparator\' to pra\ers, viz. (1) 
to l)athe the whole face in water, and (2) both hands and arms to die elbows, with 
(3) a little mbbing oi the head widi water (as (he head is usualh' ])rotected and 
comparatively clean), and (4) the bathing ot ttie tect to die ankles. In addition, 
following the practice of the Prophet, it is usual first to wash the mouth, the throat, 
and the nose, before proceedir^ with the face, etc. 

703 Cf. 4:43 and n. 563. Ritual impurity arises from sex pollution. 

704 This is Tayammum, or washing with clean sand or earth where water is not 
available. I take it that this substitute is permissible both for Wudu' and for a full 
bath, in the circumstances mentioned. 

7. And call In remembrance the favour of Allah unto you, 
and His Covenant,(705) which He ratified with you. 



when ye said: "We hear and we obey": And fear Allah, 
for Allah knoweth well the secrets of your hearts. 

705 There is a particular and a general meaning. The particular meaning refers to 
tfie solemn Pledge and Covenant taken by two groups of peoyile at 'Atjaba, a valley 
near Miiia, the first al)out lourteeii months l)efore the Ilijrali, and the second a 
little later. These were I'ledges ol iealh." to the Messenger oi Allah, coin])aral)le {o 
tlie C'cn'eiiaiit imder Mount Sinai taken in the time ol Moses, (see 2:()3 and ii. 78). 
l^he general meaning has been explained in n. 682 to 5:1: man is under a spiritual 
obligation under an implied Covenant with Allah; Allah has given man reason, 
judgment, the higher faculties of the soul, and even the position of Allah's 
vicegerent on earth (2:80), and man is bound to sene Allah faithfully and obey 
His will. That obedience begins with cleanliness in bodily functions, food, etc. It 
goes on to cleanliness of mind and thought, and culminates in purity of motives in 
the inmost recesses of his heart and soul. 

8. O ye who believe! stand out firmly for Allah, as 
witnesses(706) to fair dealing, and let not the hatred 
of others to you make you swerve(707) to wrong and 
depart from justice. Be just: that is next to piety: and 
fear Allah. For Allah is well-acquainted with all that ye 
do. 

706 Cf 2:143, 4:13.5 and ,'5:44 . 

707 To do justice and act righteously in a favourable or neutral atmosphere is 
meritorious enough, but the real test comes when you have to do justice to people 
who hate you or to whom you have an aversion. But no less is required of you by 
the higher moral law. 

9. To those who believe and do deeds of righteousness 
hath Allah promised forgiveness and a great reward. 

10. Those who reject faith and deny our signs will be 
companions of Hell-fire. 

11. O ye who believe! Call in remembrance the favour of 
Allah unto you when certain men formed the design to 
stretch out their hands against you, but (Allah) held 
back their hands from you:(708) so fear Allah. And on 
Allah let believers put (all) their trust. 

708 In the lifetime of the Prophet it happened again and again that the enemies of 
Islam stretched out their hands against him, his people, and his teaching. The 
odds were, from a worldly point of view, in their favour, t)ut their hands were 
rendered inert and powerless because they were fighting against the U utli of Allah. 
So does it happen always, now as it did then. True faith must take heart, and at the 
same time humbly recognise Allah's favour and mercy, and be grateful. 

12. Allah did aforetime take a covenant from the Children 
of Israel,(709) and we appointed twelve captains 
among them. And Allah said: "I am with you: if ye 
(but) establish regular prayers, practise regular 
charity, believe in my messengers, honour and assist 
them, and loan to Allah a beautiful loan,(710) verily I 
will wipe out from you your evils, and admit you to 
gardens with rivers flowing beneath; but if any of you, 
after this, resisteth faith, he hath truly wandered from 
the path or rectitude."(711) 

709 Cf 2:63 and 78, "Moses . . . called for the elders of the people... and all the 
people answered together and said, 'All that the Lord hath spoken we will do'." 
(Exod. 19:7-8.) This was under die towering height of Mount Sinai . The captains 
or elders or leaders ol the ])eople were selected, one Irom each of the twelve 
tribes, (see 2:60 and n. 78). For census pur])oses llie names of the elders of the 
tribes are gi\"eii in Num. l:l-lf): they are called "e\'er\' one the head oi the house 
of his fatlieis ". Later, twelve odier "heads of die Children ot Israel" were selected to 
Spy out of the land of Canaan : their names are mentioned in Num. 13:1-16. See 
also 5:22 -29 and notes. 

710 a. 2:21,), 11. 27G. 'I'lie phrase means "s])eiidiiig in the cause ol Allah." Allah in 
His infinite giace looks upon tliis as a loan, for which He gives a recompense 
manifold. 

711 The path of rectitude: or the even way: see 2:108, n. 109. 

13. But because of their breach of their covenant. We 
cursed them,(712) and made their hearts grow hard; 



68 



The Noble Qur'an 



they change the words from their (right) places and 
forget a good part of the message that was sent them, 
nor wilt thou cease to find them- barring a few - ever 
bent on (new) deceits:(713) but forgive them, and 
overlook(714) (their misdeeds): for Allah loveth those 
who are kind. 

712 Cursed them: that means that because of the breach of their Covenant, Allah 
withdrew His overflowing Grace from them. The withdrawal of Grace made their 
hearts grow hard in two ways: (1) they were no lor^er protected from the assaults 
of evil, and (2) they became impervious even to the message of forgiveness and 
mercy which is open to all Allah's creatures. 

713 Israel, when it lost Allah's grace as above, began to sin against truth and 
religion in three ways: (1) they began to misuse Scripture itself, by either taking 
words out of their right meaning, or applying them to things for which they were 
never meant, ( Cf. 5:41); (2) in doir^ so, they conveniently forgot a part of the 
Message and purpose of Allah; and (3) they invented new deceits to support the 
old ones. 

714 2:109 and n. 110, where I have explained the different shades of meanir^ 
in the words for "forgiveness." 

14. From those, too, who call themselves Christians, We 
did take a Covenant,(715) but they forgot a good part 
of the message that was sent them: so we estranged 
them, with enmity and hatred between the one and 
the other, to the day of judgment. And soon will 
Allah(715-A) show them what it is they have done. 

715 The Christian Covenant may be taken to be the charge which Jesus gave to his 
disciples, and which the disciples accepted, to welcome Ahmad (Q. 61:6). 
Glimpses of this are to be found in the Gospel of St. John even as it exists now 
John 1.5:26 , 16:7). It is those who call themselves "Christians" who reject this. 
True Christians have accepted it The enmity between those who call themselves 
Christains and the Jews will continue till the Last Day, (Cf. 5:64). 

715-A The change from the First Person in the beginning of the verse to the Third 
Person here illustrates the charge from the personal relationship of the Covenant, 
to the impersonal operation of Justice at Judgement Cf.ZS'S. 

15. O people of the Book! There hath come to you our 
Messenger, revealing to you much that ye used to hide 
in the Book, and passing over much (that is now 
unnecessary). There hath come to you from Allah a 
(new) light and a perspicuous Book,-(716) 

716 Muhin: I wish I could translate by a simpler word than "j)ersj)ieuoiis". But 
"[)lain" may mean unadorned, tlie o[)p<)site of beautiful, and this Book is among 
the most beautiiul that it is the j)ri\ ilege ot mankind to read. 'Clear" would lie right 
as far as it means "unaniljiguous, seli-e\"idenl, nol nnohed in nnsleries ol origin, 
histon", or nie;uiing, one which e\"er\one can understand as to the essentials 
neeessan' ior him, without the inteivention ot priests or ])n\ileged ])ersons". 
Muhin has all tliese meanings, but it suggests, besides, s(mie {|uality ot a shining 
light, by which we are able to make things clear, to distinguish the true from the 
false. This I think is su^ested better by "perspicuous" than by the word "clear". 
Besides it is hardly good idiom to speak of "a clear Book", ^CX'7:183 and 12:1). 

16. Wherewith Allah guideth all who seek His good 
pleasure to ways of peace and safety, and leadeth 
them out of darkness, by His will, unto the light,- 
guideth them to a path that is straight. 

17. In blasphemy indeed are those that say that Allah is 
Christ the son of Mary. Say: "Who then hath the least 
power against Allah, if His will were to destroy Christ 
the son of Mary, his mother, and all every - one that is 
on the earth? For to Allah belongeth the dominion of 
the heavens and the earth, and all that is between. He 
createth(717) what He pleaseth. For Allah hath power 
over all things." 

717 The most liontHued ot die pro|ihets ot .Mlali are liut men. .Vll jiower lieloiigs 
to Allali, and not to any man. Allali's creation may take many forms, but because 
in any particular form it is different from what we see daily around us, it does not 
cease to be Creation, or to be subject to the power of Allah. No creature can be 
God. 



18. (Both) the Jews and the Christians say: "We are sons 
of Allah, and his beloved. "(718) Say: "Why then doth He 
punish you for your sins? Nay, ye are but men,- of the 
men he hath created: He forgiveth whom He pleaseth, 
and He punisheth whom He pleaseth: and to Allah 
belongeth(719) the dominion of the heavens and the 
earth, and all that is between: and unto Him is the final 
goal (of all)" 

718 Sons ot God: C/. Job , H8:7: "When ihc morning stais sang togetlier, and all 
the sons of God shouted for joy." In the 2*)lh Psalm, 1st verse, the authorised 
Translation 'O ye might\'" should appareiith l)e "() ye sons of Elim". El being a 
name of Cod. Ct. also Genesis, 6:2: "The sons of God saw the daughters <)f men." 

Beloved: Cf. Psahiis, 127:2: "He giveth his beloved sleep." If used figuratively, 
these and like words reier to the lo\e ol Allah. I 'niorlunaieh', "sou" used in a 
physieal sense, or "beloved" in an exelusive sense as it Allah loved only the Jews, 
make a mockery of religion. 

719 This refrain in ihe last \-erse nei;ali\"cs ihc idea of sonship, and in this verse 
negati\"cs the idea of an cxrhiM\c "Belo\ cd". In hulh eases it means that Allah is 
independent ol ])ii\sieal relatiouslnps or exchiMxe partialit>'. 

19. O People of the Book! Now hath come unto you, 
making (things) clear unto you. Our Messenger, after 
the break(720} in (the series of) our messengers, lest 
ye should say: "There came unto us no bringer of glad 
tidings and no warner (from evil)": But now hath 
come unto you a bringer of glad tidings and a warner 
(from evil). And Allah hath power over all things. 

720 The six hundred years (in round ligures) l)eh\eeu Christ and Muhauiuiad 
were truly the dark ages ol the world. Religion \\"as eorrupted; the standard of 
morals fell low; many false systems and heresies, arose; and tliere was a break in 
the succession of prophets until the advent of Muhammad. 

20. Remember Moses said to his people: "O my people! 
Call in remembrance the favour of Allah unto you, 
when He produced prophets among you,(721) made 
you kings,(722) and gave you what He had not given 
to any other among the peoples.(723) 

721 There was a long line of patriarchs and prophets before Moses, e.g., 
Abraham, Isaac, Ismail, Jacob, etc. 

722 From the slavery of Eg>'pt the Children of Israel were made free and 
independent, and thus each man became as it were a king, if only he had obeyed 
Allah and followed the lead of Moses. 

723 Cf. Exod. 19:5: "Now, therefore, if ye will obey my voice indeed, and keep my 
covenant, then ye shall be a peculiar treasure unto me above all people." Israel was 
chosen to be the vehicle of Allah's message, the highest honour which any nation 
can receive. 

21. "O my people! Enter(724) the holy land which Allah 
hath assigned unto you, and turn not back 
ignominiously, for then will ye be overthrown, to your 
own ruin." 

724 We now come to the events detailed in the 18th and 1 lih chapters of the 
Book of Nuuiliers in the (^Id Testament. Read ihese as a Conimeufaiy", and 
examine a good map of tlie Sinai Peninsula, showing its connections witli Eg>'pt on 
the west, Northwest Arabia on the east, and Palestine on the northeast We may 
suppose that Israel crossed from E^ypt into the Peninsula somewhere near the 
northern extremity of the Gulf of Suez . Moses organised and numbered the 
people, and instituted the Priesthood. They went south about 200 miles to Moimt 
Sinai where the I^iw was received. Then, jjerhafjs a hundred and fifty miles north, 
was tlie desert ot Paran , close to the southern borders of Canaan . From the 
camp there, tweh e men were sent to sp\' out the land, and they penetrated as far 
as Hebron , say about !,')() miles north of their camp, about 20 miles soulh of the 
future Jerusalem . They saw a rich country, and brought from it pomegranates and 
figs and a bunch of grapes so heavy that it had to be carried by two men on a staff. 
They came back and reported that the land was rich, but the men there were too 
strong for them. The people of Israel had no courage and no faith, and Moses 
remonstrated with them. 

22. They said: "O Moses! In this land are a people of 
exceeding strength: (725) Never shall we enter it until 



69 



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they leave it: if (once) they leave, then shall we 
enter." 

725 The pco[)lc were not willing to follow the lead of Moses, and were not willing 
to fight for their "inheritance." In effect they said: "Turn out the enemy first, and 
then wc shall eiiicr iiiio possession." In Allah's Law we must work and strive for 
what wc wish to ciijow 

23. (But) among (their) Allah. fearing men were two on 
whom Allah had bestowed His grace:(726) They said: 
"Assault them at the (proper) Gate: when once ye are 
in, victory will be yours; But on Allah put your trust if 
ye have faith." 

726 Among those who returned alter s])\iiig out the land were two men who had 
hiiih and courage. rlie\' were Joshua and C.'alch. Joshua allerwards succeeded 
Moses 111 die leadership after 40 years. These two men pleaded tor an immediate 
entry through the proper Gate, which I understand to mean, "after taking all due 
precautions and making all due preparations". 2:189 and n. 203. But of course, 
they said, they must put their trust in Allah for victory. 

24. They said: "O Moses! while they remain there, never 
shall we be able to enter, to the end of time. Go thou, 
and thy Lord, and fight ye two, while we sit here 
(and(727) watch)." 

727 The advice of Jtjshua and (.'aid), and the jjroposals of Mtjses under divine 
instriicHons were iinpalatahlc to the crowd, wliose ])re;iiidices were further 
inflamed hy the other ten men who had gone willi Josluia and Calch. 'l'hc\' made 
an "e\"il report." and were trightened In' the gvcii\ stature ol die Canaanites. 'I'he 
crowd was m ()])cii rebellion, was ])repared to stone Moses, :\.aroii, Joshua, and 
Caleb, and return to li:g>'pt . Their reply to Moses was tuU ot irony, insolence, 
blasphemy, and cowardice. In effect they said: "You talk of your God and all that: 
go with your God and fight there if you like: we shall sit here and watch." 

25. He said: "O my Lord! I have power only over myself 
and my brother:(728) so separate us from this 
rebellious people!" 

728 "Moses and Aaron tell on their faces before all the assembly of the 
congregation." (Num. 11:,')). According to the \vords in the Old Testament story, 
God said: "1 will smite them with the pesiileiice, and disinherit them," (\um. 1 1:12 
). Moses prayed and interceded. But as we are told here, (a spiritual touch not 
found in the Jewish stoiy), Moses was careful to separate himself and his brother 
Ironi die rebellion. 

26. Allah said: "Therefore will the land be out of their 
reach for forty years:(729) In distraction will they 
wander through the land: But sorrow thou not over 
these rebellious people. 

729 The punishment of the rebellion of these stiff-necked people, rebellion that 
was repeated "these ten times", (Num. 14:22 ) and more, was that they were left to 
wander distractedly hidier and thither, through die wilderness for forty years. That 
generation was not to see the Holy Liuid . All those diat were twent\' years old and 
upwards were to die in flie wilderness: "your carcasses shall fall in diis wilderness." 
(Num. 1 1:29). Only those who were dieii children would reach llie ])roiiiised 
land. And so it lia])peiied. From die desert ol I'araii they wandered south, norfli, 
and east lor lort\' years. From the head ol what is now the (hill o[ 'A<]aba, fliey 
travelled nordi, keeping to die east side of the depression ol which die Dead Sea 
and the river Jordan are portions. Forty years afterwards they crossed the Jordan 
opposite what is now Jericho , but by that time Moses, Aaron, and the whole of 
the elder generation had died, (Cf. 5:68). 

27. Recite to them the truth(730} of the story of the two 
sons(731) of Adam. Behold! they each presented a 
sacrifice (to Allah.: It was accepted from one, but not 
from the other. Said the latter: "Be sure I will slay 
thee." "Surely," said the former, "(Allah) doth accept 
of the sacrifice of those who are righteous. 

730 Literally, "recite to them in truth the story", etc. The point is that the story in 
Gen. 4:1-15 is a bare narrative, not including the lessons now to be enforced. The 
Prophet is told now to supply the truth of the matter, the details that will enforce 
the lessons. 

731 The two sons of Adam were Habil (in die English Bible, Abel) and Qabil (in 
English, Cain). Cain was the elder, and Abel the younger-the righteous and 
iimocent one. Presumir^ on the right of the elder, Cain was puffed up with 



arrogance and jealousy, which led him to commit the crime of murder. Among 
the Christians, Cain was the type of the Jew as against Abel the Christian. The Jew 
tried to kill Jesus and exterminate the Christian. In the same way, as against 
Muhammad, the younger brother ot the Semitic laniih', Cain was die t>'pe of the 
Old Testament and New 'Testament people, who tried to resist and kill 
Muhammad and put down his people. 

28. "If thou dost stretch thy hand against me, to slay me, 
it is not for me to stretch my hand against thee to slay 
thee: for I do fear Allah, the Cherisher of the Worlds. 

29. "For me, I intend to let thee draw on thyself my sin 
as well as thine,(732) for thou wilt be among the 
companions of the fire, and that is the reward of those 
who do wrong. "(733) 

732 My sin fis wcJJ ns thine. There are two possible interpretations: (1) The 
obvious one is dial die unjust murderer not oiiK' earned on liiiiiseli the burden of 
his own sin, but also die burden of his victim's sins. The victim, in suffering a 
wrong or injustice, is forgiven his own sins, and the wrongdoer, having been 
warned, aggravates his own sin. (2) "My sin" has also been interpreted as "the sin 
against me, in that thou slayest me": in that case "thy sin" may mean either "thy 
crime in committing a murder," or "thy sin against thyself, for the crime causes real 
loss to thyself in the Hereafter." See the last clause of the next verse. 

733 Abel's speech is lull ot meaning. He is innocent and God-tearing. Vo the 
threat of death held out b\' the other, he returns a calm reply, aimed at reformii^ 
the other. "Surely," he pleads, "if your sacrifice was not accepted, diere was 
somethir^ wrong in you, for Allah is just and accepts the sacrifice of the righteous. 
If this does not deter you, I am not going to retaliate, though there is as much 
power in me against you as you have against me. I fear my Maker, ^oY I know He 
cherishes all His Creation. Let me warn you that you are doing wrong. I do not 
intend even to resist, but do you know what the consequences will be to you? You 
will be in spiritual torment." 

30. The (selfish) soul of the other led him to the murder 
of his brother: he murdered him, and became 
(himself) one of the lost ones.(734) 

734 The innocent unselfish ])leadiiig of the younger brother had no effect, for the 
soul of the other was lull of pride, selfishness and jealousy. He committed the 
murder, but in doir^ so, ruined his own self. 

31. Then Allah sent a raven, who scratched the ground, 
to show him how to hide the shame of his 
brother.(735) "Woe is me!" said he; "Was I not even 
able to be as this raven, and to hide the shame of my 
brother?" then he became full of regrets-(736) 

735 Saw 'ah may mean "corpse", with a suggestion of nakedness and shame in two 
senses: (1) the sense of being exposed without burial, and (2) the sense of being 
insulted by being violendy deprived by the unwarranted murder, of the soul which 
inhabited it - the soul, too, of a brother. 

736 The thought at last came home to the murderer. It was dreadfijl indeed to 
sla\' an\'one-die more so as he was a brother, and an innocent righteous brother! 
But worse still, the murderer had not even the decency to bury the corpse, and of 
this simple duty he was reminded by a raven-a blackbird usually held in contempt! 
His regret was on that account That was no true repentance. 

32. On that account: We ordained for the Children of 
Israel that if any one slew a person - unless it be for 
murder or for spreading mischief in the land - it would 
be as if he slew the whole people:(737) and if any one 
saved a life, it would be as if he saved the life of the 
whole people. Then although there came to them Our 
messengers with clear signs, yet, even after that, 
many of them continued to commit excesses in the 
land. 

737 The story of Cain is referred to in a few graphic details in order to tell the 
story of Israel . Israel rebelled against Allah, slew and insulted righteous men who 
did them no harm but on the eoiilrar\" came in all liumilit\'. When Allah withdrew 
His tavour from Israel because ol it>, siii^, and l)estowed it on a brother nation, the 
jealousy ot Israel [)limged it deeper into sin. To kill or seek to kill an individual 
because he re])reseiits an ideal is to kill all who uphold the ideal. On the other 
hand, to save an individual life in the same circumstances is to save a whole 
community. What could be stronger condemnation of individual assassination and 
revenge? ( ^X5:45 ). 



70 



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Q u r ' a n 



33. The punishment of those who wage war against Allah 
and His Messenger, and strive with might and main for 
mischief through the land(738) is: execution, or 
crucifixion, or the cutting off of hands and feet from 
opposite sides,(739) or exile from the land: that is 
their disgrace in this world, and a heavy punishment is 
theirs in the Hereafter; 

738 For the double erinic ol iicasoii against the State, eonibined wiih treason 
against Allah, as shown l)y o\"ert erinies, lour alternati\"e punishnients are 
tneirtioiied, any one ot whieh is to be a])])lied aeeording to eireunistances, I7Z., 
exeeution (eutting oft ot tlie head), erueihxion, maiming, or exile. These were 
features of the Criminal Law then and for centuries afterwards, except that 
torttires such as "hanging, drawing, and quartering" in Enghsh Law, and piercing of 
eyes and leaving the unfortunate victim exposed to a tropical sun, which was 
practised in Arabia, and all such tortures were abolished. In any case sincere 
ix'yjeiitanee before it was too late was recognised as a ix)und for mercy. 

739 I iiderstood to mean the right hand and the leit loot. 

34. Except for those who repent before they fall into your 
power: in that case, know that Allah is Oft-forgiving, 
Most Merciful. 

35. O ye who believe! Do your duty to Allah,(740} seek 
the means of approach unto Him, and strive with 
might and main in his cause: that ye may 
prosper.(741) 

740 'J';iqiv;i here too mighl be translated "lear ol .\llali". but the \"ery next elanse 
shows that "tear ot iMIah" does not mean "teai" in die oidinaiy sense, whieh would 
make you avoid the object of fear. On the contrary the "fear of Allah" is the 
intense desire to avoid everything that is against His Will and Law. It is in fact duty 
to Allah, for we are told to seek ardendy the means by which we may approach 
Him, and that can only be done by striving with might and main for His cause. 

741 "Prosper" in the s]>niliial sense, lor lliat is all lhat iiiatlers, as the life of this 
woild is bnel and Heeling, and ol small aeeouiil as agaiiisl I'Jeiiiilw 

36. As to those who reject Faith-if they had everything 
on earth, and twice repeated, to give as ransom for 
the penalty of the day of judgement, it would never be 
accepted of them. Theirs would be a grievous penalty. 

37. Their wish will be to get out of the Fire, but never will 
they get out therefrom: their penalty will be one that 
endures. 

38. As to the thief,(742) Male or female, cut off his or her 
hands: a punishment by way of example, from Allah, 
for their crime: and Allah is Exalted in power. 

742 Here we touch upon jiins]iiii(leiiee. I'lie Canon Law jiiiisis aie not 
uiiaiiimous as lo the value of the ])ropeit\' sloleii, which would invoh e the ])eiiali\' 
ol llie eulliiig oil ol the hand. The majority hold that jjelty tlielts are exeiiijit Iroiii 
diis punishment. I'lie general opiirion is diat only one haird should be cut oil tor 
the first thett, on the principle that "if thy hand or thy foot offend thee, cut them 
off, and cast them from thee", (Matt. 18:8). Apparendy in the age of Jesus thieves 
were crucified, (Matt 27;38). 

39. But if the thief repents after his crime, and amends 
his conduct, Allah turneth to him in forgiveness; for 
Allah is Oft-forgiving, Most Merciful. 

40. Knowest thou not(743) that to Allah (alone) 
belongeth the dominion of the heavens and the earth? 
He punisheth whom He pleaseth, and He forgiveth 
whom He pleaseth: and Allah hath power over all 
things. 

743 Punishment really does not belong to mortals, but to Allah alone. Only, in 
order to keep civil society together, and protect innocent people from crime, 
certain principles are laid down on whieh people can build up dieir criminal law. 
But we must always remember that Allah not only [iiinislies but toigives, and 
forgiveness is the attribute which is more prominendy placed before us. It is not 



our wisdom that can really define the bounds of forgiveness or punishment, but 
His Will or Plan, which is the true standard of righteousness and justice. 

41. O Messenger, let not those grieve thee, who race 
each other into unbelief:(744) (whether It be) among 
those who say "We believe" with their lips but whose 
hearts have no faith; or it be among the Jews,- men 
who will listen to any lie,- will listen even to others 
who have never so much as come(745) to thee. They 
change the words from their (right) times(746) and 
places: they say, "If ye are given this, take it, but if 
not, beware!" If any one's trial is intended by Allah, 
thou hast no authority in the least for him against 
Allah. For such - it is not Allah.s will to purify their 
hearts. For them there is disgrace In this world, and in 
the Hereafter a heavy punishment. 

744 Two classes ol men are meant, nz., ibe llyjiocriles and diejews. For both of 
diem Mustata laboured eariiesth' and assiduously, and it iiiust lia\"e been a cause 
ot gieat griet and tlisappointment to him that some among diem show ed so much 
insincerity, cunning, and hardness of heart. These are types not yet exUnct. 

745 There were men among the Jews who were eager to catch uj) any lie against 
die Prophet. 'Flie\' had their ears ojieii e\"eii to tales troiii jieople who had iie\"er 
St) niiieli as come near to the Pro])liel II we understand "for" instead ot "to" hetore 
"others" (tor die .\rabic word would bear both meanings), the seirse will be: Fliey 
are keen listeners or spies tor any lies diey c;in catch: and they will act as spies for 
others (their Rabbis, etc.) who are in the background but to whom they carry false 
tales. 

746 C'/. ,'kIH . t he addition ol llie words iiihi /wW/ here suggests the change of 
words trom llieir nglil !inics as well as places. Tlie\' did not deal honesdy with 
dieir l^iw, and iiiisa])plie(l il. b\" (hstortiii<; llie iiieaiuiig. Or it may be that as tale- 
be;irers they distorled the iiieaiimg In' iiiisi e])reseiiliiig the context. 

42. (They are fond of) listening to falsehood, of 
devouring(747) anything forbidden. If they do come 
to thee, either judge between them, or decline to 
Interfere. (748) If thou decline, they cannot hurt thee 
In the least. If thou judge, judge In equity between 
them. For Allah loveth those who judge In equity. 

747 Devouring anything forbidden: both in a literal and in a figui ative sense. In 
the figurative sense, it would be: the taking of usury or bribes, or taking undue 
advantage of people's weak position or their own fiduciary powers to add to their 
own wealth. 

748 Where it is niereh' a Iriek lo e;itcli out the unwary, a jusi man may honourably 
dechne to interfere in a cause submitted to him, as also in a ease wliei e die parties 
are not honesdy desirous of justice, but each hopes that some partiality will be 
shown to it. 

43. But why do they come(749) to thee for decision, 
when they have (their own) law before them?- 
Therein is the (plain) command of Allah; yet even 
after that, they would turn away. For they are not 
(really) people of Faith. 

749 This is a searching question as to the motive of the Jews in bringing their cases 
for decisions to the Prophet They came either (1) to ridicule whatever he said, or 
(2) to deceive him as to facts and snatch a favourable decision which was against 
equity. If their own Law did not siut their selfish interests, they sometimes twisted 
it But Muhammad was always inflexible in his justice. 

44. It was We who revealed the law (to Moses): therein 
was guidance and light(750). By its standard have 
been judged the Jews, by the prophets who bowed (as 
In Islam) to Allah.s will, by the rabbls(751) and the 
doctors of law: for to them was entrusted the 
protection of Allah.s book, and they were witnesses 
thereto(752): therefore fear not men, but fear me, 
and sell not my signs for a miserable price(753). If 
any do fail to judge by (the light of) what Allah hath 
revealed, they are (no better than) Unbelievers. 

750 Guidance, with reference to conduct dght, with reference to insight into the 
higher realms of the spirit 



71 



The Noble Qur'an 



751 Rabbaniyun may, I think, be righdy translated by the Jewish title of RabbHor 
their learned men. Jewish learning is identified with Rabbinical literature. Ahbaris 
the plural of hihr or hahr, by which we may understand Jewish Doctors of Law . 
Later the tcmi was applied to those of other religions. Query: Is the word 
connected with the same root as "Hebrew", or "Eber", (Gen. 10:21), the ancestor of 
the Hebrew race:' This seems iiegali\ e<l l>y the fact that the Arabic root connected 
with the word "Hebrew" is 'Ahar, not Hahaj: 

752 They were living witnesses to the truth of Scripture, and could testify that they 
had made it known to die yjeople; (Cf. 2:148, 4:13,5, and 5:8). 

753 Two charges are made, against die Jews: (1) that even tiie books which they 
had, they twisted in meanir^, to suit their own purposes, because they feared men 
rather than Allah: (2) that what they had was but fragments of the original I^w 
given to Moses, mixed up with a lot of semi-historical and legendary matter, and 
some fine poetry. The Tawrah mentioned in the Qur'an is not the Old Testament 
as we have it: nor is it even the Pentateuch (the first five books of the Old 
Testament, containing the Law embedded in a great deal of semi-historical and 
legendary narrative). See Appendix II, on the Tawrah (printed at the end of this 
Surah). 

45. We ordained therein for them(754): "Life for life, eye 
for eye, nose or nose, ear for ear, tooth for tooth, and 
wounds equal for equal." But if any one remits the 
retaliation by way of charity, it is an act of atonement 
for himself.(755) And if any fail to judge by (the light 
of) what Allah hath revealed, they are (No better 
than) wrongdoers(756). 

754 Ulie retaliation is preserilied in three places in the Pentateuch, \iz., Exod. 
21:28-2,'); Ixviticus 21:18-21, and Deul. 19:21. The wording in ihc three 
(}iiotatioiis is diifcrciil. hnt iii none oi llieiii is loiiiid the additional rider for 
mercy, as here. Note dial in Matt. ,3:38, Jesus (juotes die Old Law "eye tor eye." 
etc., and modifies it in the direction of forgiveness, but the Qur'anic injunction is 
more practical. This appeal for mercy is as between man and man in the spiritual 
world. Even where the injured one forgives, the State or Ruler is competent to 
take such action as is necessaiy for the presen'ation of law and order in Society. 
For crime has a bearing that goes beyond the interests of the person injured: the 
Community is affected: see 5:32 . 

755 This is not part of the Mosaic Law, but the teaching of Jesus and of 
Muhammad. Notice how the teaching of Jesus is gradually introduced as leading 
up to the Qur'an 

756 riie seeming repetitions at the end of verses 44, 4,5 and 47 are not real 
repetitions. The significant words in the three cases are: Unbelievers, wrongdoers, 
and rebellious: and each fits the context If the Jews tamper with their books they 
are Unbelievers; if they give false judgements, they are wrongdoers. If the 
Christians follow not their light, they are rebellious. 

46. And in their footsteps We sent Jesus the son of Mary, 
confirming the Law that had come before him: We 
sent him the Gospel: therein was guidance and 
light,(757) and confirmation of the Law that had come 
before him: a guidance and an admonition to those 
who fear Allah. 

757 Guidance and light: see n. 750 above. For the meanir^ of the Gospel (Injil), 
see Appendix HI, "On the Injil , (printed at the end of this Surah). 

47. Let the people of the Gospel judge by what Allah hath 
revealed therein. If any do fail to judge by (the light 
of) what Allah hath revealed, they are (no better 
than) those who rebel. (758) 

758 See n. 7,56 above. 

48. To thee We sent the Scripture in truth, confirming the 
scripture that came before it, and guarding it(759) in 
safety: so judge between them by what Allah hath 
revealed, and follow not their vain desires, diverging 
from the Truth that hath come to thee. To each among 
you have we prescribed a law and an open way. (760) 
If Allah had so willed. He would have made you(761) 
a single people, but (His plan is) to test you in what 
He hath given you: so strive as in a race in all virtues. 
The goal of you all is to Allah, it is He that will show 
you the truth of the matters in which ye dispute;(762) 



759 After the corruption of the older revelations, the Qur'an comes with a twofold 
purpose: (1) to confirm the true and original Message, and (2) to guard it, or act as 
a check to its inter[)retation. The Arabic word Aiukayniin is ver>' eom[)rehensive 
in meaning. It means one who safeguards, watches cn'cr, stands witness, jiresenes, 
and upholds. The Qur'an saieguards "die Book", lor it has ])resen ed within it the 
teachings of all the loriner Books. It watches (n er these Books in the sense that it 
will not let tlieir ti ue teachings to be lost. It supports and upholds diese Books in 
the sense that it corroborates the Word of Allah which has remained intact in 
them. It stands as a witness because it bears testimony to the Word of Allah 
contained in these Books and helps to sort it out from the interpretations and 
commentaries of the people which were mixed with it; what is confirmed by the 
Qur'an is the Word of Allah and what is against it is that of the people, (Cf. 
59:23). (R). 

760 Law, shir'ah= rules of practical conduct Open Way. Minhaj= the finer things 
which are above the law, but which are yet available to everyone, like a sort of 
open highway. The lightm. verses 44 and 46 above, I understand to be something 
in the still higher regions of the spirit, which is common to mankind, though laws 
and rules may take different fonns among different Peoples. 

761 By origin mankind were a single people or nation: 4:1, and 2:213. That being 
so, Allah could have kept us all alike, with one language, one kind of disposition, 
and one set of physical conditions (including climate) to Kve in. But in His 
wisdom. He gives us diversity in these things, not only at any given time, but in 
different periods and ages. This tests our capacity for Unity (Wahdaniyah) still 
more, and accentuates the need of I )nit\' and Islam. 

762 Men are wont to make conflicting claims regarding j\llali, the ultimate <lestiny 
of man, and other questions of vital importance. No matter how vehement and 
eloquent the proponents of false doctrines might be, their efforts will prove 
fruidess and it will be indisputably clear on the Day of Judgement as to who 
entertained false notions and who cherished the truth. (Eds.). 

49. And this (He commands): Judge thou between them 
by what Allah hath revealed, and follow not their vain 
desires, but beware of them lest they beguile thee 
from any of that (teaching) which Allah hath sent 
down to thee. And if they turn away, be assured that 
for some of their crime it is Allah. s purpose to punish 
them. And truly most men are rebellious. 

50. Do they then seek after a judgment of (the days(763) 
of) ignorance? But who, for a people whose faith is 
assured, can give better judgment than Allah. 

763 The Days of Ignorance were die days of tiibalisiii, lends and selfish 
accentuation of differences in man. Those days are really not yet over. It is the 
mission of Islam to take us away from that false mental attitude, towards the true 
attitude of Unity. If our Faith is certain (and not merely a matter of words), Allah 
will guide us to that Unity. 

51. O ye who believe! talce not the Jews and the 
Christians for your friends and protectors(764): They 
are but friends and protectors to each other. And he 
amongst you that turns to them (for friendship) is of 
them. Verily Allah guideth not a people unjust. 

764 That is, look not to them for help and eomftjrt. They are more likely to 
combine against you than to help yon. And this liapjjened more than once in the 
liletime of die l*ro])!ict, and in ailer-agcs again and again. He who associates with 
dieni and shares dieir counsels must l>e couiiied as ol ihein. (R). 

52. Those in whose hearts(765) is a disease - thou seest 
how eagerly they run about amongst them, saying: 
"We do fear lest a change of fortune bring us 
disaster." Ah! perhaps Allah will give (thee) victory, or 
a decision according to l-iis will. Then will they repent 
of the thoughts which they secretly harboured in their 
hearts. 

765 2:10. 

53. And those who believe will say: "Are these the men 
who swore their strongest oaths by Allah, that they 
were with you?(766)" All that they do will be in vain, 
and they will fail into (nothing but) ruin. 



72 



The Noble Qur'an 



766 The Hypocrites, while matters were doubtful, pretended to be with Muslims, 
but were in lej^e with their enemies. When matters came to a decision and Allah 
granted victory to Islam, their position was awkwanl. They were not only 
disowned by the Muslims, but the Muslims could well say in reproach to their 
enemies: "Are these the men who swore friendship for you? What was their 
friendship worth to you? Where are they now?" 

54. O ye who believe! if any from among you turn back 
from his Faith, soon will Allah produce a people whom 
He will love as they will love Him,- lowly with the 
believers, mighty against the rejecters, fighting in the 
way of Allah, and never afraid of the reproaches of 
such as find fault.(767) That is the grace of Allah, 
which He will bestow on whom He pieaseth. And Allah 
encompasseth ail, and He knoweth all things. 

767 As "most men arc rebellious" ( 5:19 ), it is iuc\ilahlc thai there should be 
apostates c\"cu Iroin such a religion o! reason and coininou-scusc as Islam, liul 
here is a warning to the Muslim body tliat they should not repeat tlie histoiy of tlie 
Jews, and become so self-satisfied or arrogant as to depart from the spirit of Allah's 
teaching. If they do, the loss will be their own. Allah's bounty is not confined to 
one group or section of humanity. He can always raise up people who will follow 
the true spirit of Islam. That spirit is defined in two ways: first in general terms; 
they will lo\'e Allah and Allah will love them; and secondly, by specific signs; 
amongst the Brethren, their attitude will be that ol litiniilit\", hut to \vroiigdocrs 
they will oiler no meah-inotilhcd com])romiscs; thc\' will always stri\c and light 
tor truth and right: the\' will know no Icar, cilher ])hysical, or that more insidious 
form, which says: "What will peo])lc say il we act tlms?" They arc too great in mind 
to be haimted by any such thought, for, as the next verse says, their friends are 
Allah, His Prophet, and His people, die people who judge rightiy, without fear or 
favour. 

55. Your (real) friends are (no less than) Allah, His 
Messenger, and the (fellowship of) believers,- those 
who establish regular prayers and regular charity, and 
they bow down humbly (in worship). 

56. As to those who turn (for friendship) to Allah, His 
Messenger, and the (fellowship of) believers,- it is the 
fellowship of Allah that must certainly triumph. 

57. O ye who believe! take not for friends and protectors 
those who take your religion for a mockery or sport- 
(768) whether among those who received the 
Scripture before you, or among those who reject 
Faith; but fear ye Allah, if ye have faith (indeed). 

768 It is not right that we should be in intimate association with those to whom 
rehgioii is either a subject ol mockery or at best is uothiug but a ])l;i\ tliiiig. rhe\' 
may be amused, or tiiey may have odier motives for encouraging you. But your 
association with them will sap the earnestness of your faith, and make you cynical 
and insincere. 

58. When ye proclaim your call to prayer they take it 
(but) as mockery and sport; that is because they are a 
people without understanding. 

59. Say: "O people of the Book! Do ye disapprove of us 
for no other reason than that we believe in Allah, and 
the revelation that hath come to us and that which 
came before (us), and (perhaps) that most of you are 
rebellious and disobedient?(769)" 

769 There is tlic most biting irony in this and tlie next verse. You People of the 
Book! Do you hate us because we believe in Allah and not only our scripture, but 
yours also? Perhaps you hate us because we obey and you are in rebellion against 
Allah! Why hate us? There are worse things than our obedience and our faith. 
Shall 1 tell you some of them? Our test wiU be: what treatment Allah meted out to 
the things 1 mention. Wlio were the people who incurred the curse of Allah? (See 
DeuL 11:28 , and 28:l.)-fi8; and numerous passages like Hosea 8:14, and 9:1.). 
Who provoked Allah's wrath? (See numerous passages like Dent. 1:34; Matt. 3:7.) 
Who forsook Alhili, and worshipped evil? (See Jeremiah, 16:11-13). That is your 
record. Is lhat win' you hate us?' 

60. Say: "Shall I point out to you something much worse 
than this, (as judged) by the treatment it received 



from Allah, those who incurred the curse of Allah and 
His wrath, those of whom some He transformed into 
apes and swine,(770) those who worshipped evil;- 
these are (many times) worse in rank, and far more 
astray from the even path!" 

770 For apes see 2:65. For men possessed by devils, and the devils being sent into 
swine, see Matt^ 8:28-32. Or perhaps both apes and swine are allegorical: those 
who falsified Allah's scriptures became lawless like apes, and those who 
succumbed to filth, gluttony, or gross livir^ became like swine. 

61. When they come to thee, they say: "We believe": but 
in fact they enter with a mind against Faith, and they 
go out with the same but Allah knoweth fully all that 
they hide. 

62. Many of them dost thou see, racing each other in sin 
and rancour, and their eating of things(771) 
forbidden. Evil indeed are the things that they do. 

771 Eating of things forbidden: maybe construed in a literal or a figurative sense. 
From its juxtaposition w iili sin and hatted, it is better to construe it in a figurative 
sense, as referring to their fraudulent misappropriations of other people's property 
or irust pro])criy. "Eatir^* is used in 5:66 below in the general sense of enjoyment 
and hapjiincss. 

63. Why do not the rabbis and the doctors of Law forbid 
them from their (habit of) uttering sinful words and 
eating things forbidden? Evil indeed are their works. 

64. The Jews say: "(Allah) s hand(772) is tied up." Be 
their hands tied up and be they accursed for the 
(blasphemy) they utter. Nay, both His hands are 
widely outstretched: He giveth and spendeth (of His 
bounty) as He pieaseth. But the revelation that 
Cometh to thee from Allah increaseth in most of them 
their obstinate rebellion(773) and blasphemy. 
Amongst them we have placed enmity(774) and 
hatred till the Day of Judgment. Every time they kindle 
the fire of war, Allah doth extinguish it; but they 
(ever) strive to do mischief(775) on earth. And Allah 
loveth not those who do mischief. 

772 Cf 5:12 and 2:245, for a "beautifiil loan to Allah", and 3:81, for die 
blasphemous taunt, T"hen Allah is poor!" It is another form of the taunt to say, 
"Then Allah's hands are tied up. He is close-fisted. He does not give!" This 
blasphemy is repudiated. On the contrary, boundless is Allah's bounty, and He 
gives, as it were, with both hands outsttetched- a figure of speech for unbounded 
liberality. 

773 Their jcalousy-because al Mustafa is chosen for Allah's Message-is so great 
tiiat it only confirms and strengthens their rebellitm and blasphemy. 

774 CI. ,):ll , \\liere the eternal warring of the Christian sects, among themselves 
and against the Jew s, is rclerred to. The reiereiicc is to the w hole ol the lVo])le of 
the Book, Jews and Christians- their internal squabbles and tiicir external disputes, 
quarrels, and wars. 

175 The argument of the whole verse may be thus stated. The Jews blaspheme 
and mock, and because of their jeakjusy, the more they are taught, the more 
obstinate they become in their rebellion. But what good will it do to them? Their 
selfishness and sjiitc sow (Jiiarrcls among thcniseh'cs, wliicli will not be healed till 
the Day of Judgement. When they stir up wars, especially against the innocent, 
Allah's Mercy is poured down like a flood of vrater to extinguish them. But their 
wickedness continues to devise ever new mischief. And Allah loves not mischief 
or those who do mischief. 

65. If only the People of the Book had believed and been 
righteous. We should indeed have blotted out their 
iniquities and admitted them to gardens of bliss. 

66. If only they had stood fast by the Law, the Gospel, 
and all the revelation that was sent to them from their 
Lord, they would have enjoyed happiness from every 
side.(776) There is from among them a party on the 



73 



The N o b I 



e Q u r ' a n 



right course: but many of them follow a course that is 
evil. 

776 The literal translation of the two lines would be: "They would have eaten from 
above them and from below their feet." l^o eat (;ik;il;i) is a veiy eoinprehensi\"e 
word, and denotes enjo\inent generalh", ])li\su al. social, mental and moral, and 
spiritual. " To eal what is torl)idden" in \erses (i.i anc! fit) relerred to taking inilawliil 
])rofit, from usury or trust hinds or in other ways. Here "eating" would seem to 
mean receiving satisfaction or happiness in tiiis Hie as well as in tiie life to come. 
"From above them" may refer to heavenly or spiritual satisfaction, and "from below 
their feet* to earthly satisfaction. But it is better to take the words as a general 
idiom, and understand "satisfaction or happiness from every side", (Cf. 6:14 and 
7:19 ). (R). 

67. O Messenger, proclaim the (message) which hath 
been sent to thee from thy Lord. (777) If thou didst 
not, thou wouldst not have fulfilled and proclaimed 
His mission. And Allah will defend thee from men 
(who mean mischief). For Allah guideth not those who 
reject Faith. 

777 Muhammad had many difficulties t<) contend with, many enemies and 
dangers to avoid. This is to assure him that his Message was true and Iroiii Allah. 
His mission must be hilfilled. .'\iid he inust-as he did-go tonvard and proclaim that 
.Message and iuliil his mission, trusting Allah lor protection, and unconcerned if 
jK'ople who had lost all sense ol right rejected ii or llirealened him. 

68. Say: "O People of the Book! ye have no ground to 
stand upon unless ye stand fast by the Law, the 
Gospel, and all the revelation that has come to you 
from your Lord." It is the revelation that cometh to 
thee from thy Lord, that increaseth in most of them 
their obstinate rebellion and blasphemy. But sorrow 
thou not over (these) people without Faith. (778) 

778 In ,):2() Moses was told not to sorrow over a rebellious people. Here 
Muliaminad is told not lo sorrow o\"er ])eo])le without hiifh. The second situation 
is even more trying tlian tiie first. Rebellioir may be a passing phase. Want of faith 
is an attitude of mind that is well-nigh hopeless. Yet the Prophet patiendy 
reasoned with them and bore their taunts and insults. If, the argument nms, you 
do not believe in anything, even in the things that you may be expected to believe 
in, how can you receive, in faith, Allah's Message that has come in another form? 
In fact your jealousy adds to y(>ur obstina( y and unbelief 

69. Those who believe (in the Qur'an), those who follow 
the Jewish (scriptures), and the Sabians and the 
Christians,- any who believe in Allah and the Last Day, 
and work righteousness-(779) on them shall be no 
fear, nor shall they grieve. 

779 Here, as in Surat ;il liiupinih (2:f)2). the Qur'an underscores the importance 
ol true and geiiuiiie lailh, which is to be judged In' a sincere heliel in .'Vllali and 
man's accountability to Him Ijacked by rigiiteotis conduct rather than b\' mere 
lorms or labels. In both jjlaces it repudiates the lalse claims ol the People ol the 
Book tliat tiiey had a special relationship witii i\llali tor tliey were the children ol 
Abraham; that they were a chosen people with special privileges, and no matter 
what they did, their high status would remain unaffected. Here this false notion is 
refuted and the People of the Book are being reminded that it is through sincere 
belief and righteous conduct rather than pretentious claims that man can win his 
l^>rd's ])leasure and acliie\"e ultimate success. The \ersc does not purport t<) lay 
down an exliaiisti\e list ol the articles o[ [aitli. .Nor does it seek to spell out tiie 
essentials ol a genuine belie! in Allah, which has no iiieaiiiiig unless it is 
accoiii])aiiied b\' beliel in His Pro])liets lor it is through their agency alone diat we 
kirow Allah's Will and can abide by it in our practical lives. I bis is especially U ne 
of His final Prophet, Muhammad (peace be on him) whose message is universal, 
and not confined to any particular group or section of humanity. Belief in the 
Prophethood of Muhammad ([jeace be on him) is tints an integral [jart and a 
logical corollary of belief in Allah. More<ner, it is also an essential test of 
genuineness of such beliel. This becomes clear when the \'erse is read in 
conjunction with other rele\"aiit \ erses ot die Qur'an. See, lor instance, 1:170, .5: Hi 
, 21, 7:1,57, 158, 21:107, 2,5:1, 33:40, 61:6. See also 2:40 , 3:31 -32. 4:1,50-1,51. 
(Eds.). 

70. We took the covenant of the Children of Israel and 
sent them messengers, every time, there came to 
them a messenger with what they themselves desired 
not - some (of these) they called impostors, and some 
they (go so far as to) slay. (780) 



780a'2:87.andn. 91. 

71. They thought there would be no trial (or 
punishment); so they became blind and deaf;(781) yet 
Allah (in mercy) turned to them; yet again many of 
them became blind and deaf. But Allah sees well all 
that they do. 

781 That is, they turned away their eyes from Allah's Signs and they turned a deaf 
ear to Allah's Message. 

72. They do blaspheme who say: "(Allah) is Christ the 
son of Mary." But said Christ:(782) "O Children of 
Israel! worship Allah, my Lord and your Lord." 
Whoever joins other gods with Allah,- Allah will forbid 
him the garden, and the Fire will be his abode. There 
will for the wrong-doers be no one to help. 

782 Cf. Matt. 4:10, where Christ rebukes Satan for desiring the worship <)f other 
than Allah; John 20:17, where Christ says to Mary Magdalene, "Go unto my 
brethren, and say unto them, 1 ascend unto my Father and your Father; and to my 
God and your God." CI. also Luke 18:19, where Christ rebukes a certain ruler for 
calling him (Jood Master: "\Vliy callest dioti nie good:' .\oiie is good, save One, 
that is, God." Ill Mark 12:2*)Iesus says: "41ie first of all the commandments is. 
Hear O Israel: tiie U>n\ our God is One Lord", .5:1 16-1 17). 

73. They do blaspheme who say: Allah is one of three in a 
Trinity: for there is no god except One Allah. If they 
desist not from their word (of blasphemy), verily a 
grievous penalty will befall the blasphemers among 
them. 

74. Why turn they not to Allah, and seek His forgiveness? 
For Allah is Oft- forgiving. Most Merciful. 

75. Christ the son of Mary was no more than a 
messenger; many were the messengers that passed 
away before him. His mother was a woman of 
truth. (783) They had both to eat their (daily) food. 
See how Allah doth make His signs clear to 
them;(784) yet see in what ways they are deluded 
away from the truth! 

783 She never claimed that she was a mother of God, or that her son was God. 
She was a jjious and \ irtuous woman. 

784 Note how logically the argument has led up from Jewish backslidings arrd 
want of faith, to blasphemies associated with the names of Jesus and Mary, and in 
the following verses to the worship of senseless sticks and stones. Allah is One; 
His Message is one; yet how people's perversity tiansforms truth into falsehood, 
religion into superstition! 

76. Say: "Will ye worship, besides Allah, something 
which hath no power either to harm or benefit you? 
But Allah,- He it is that heareth and knoweth all 
things." 

77. Say: "O people of the Book! exceed not in your 
religion(785) the bounds (of what Is proper), 
trespassing beyond the truth, nor follow the vain 
desires of people who went wrong in times gone by,- 
who misled many, and strayed (themselves) from the 
even way. 

785 Excess, as opposed to motleration antl reastm, is the simplest test by which a 
hypocrite or a selfish man who "trades" on religion, is known from a sincere, pious, 
and truly religious man. Excess means that truth is sometimes concealed or 
trampled upon, that the fashions of ancestors or contemporaries are copied or 
overdone, and Allah's name is dishonoured by blasphemies or tiie setting up of 
false gods or fetishes, or that good (or even bad) men are deified and worshipped. 
TTie true path is the even path, the path of rectitude, (Cf. 2:108, and 5:12 ). 

78. Curses were pronounced on those among the 
Children of Israel who rejected Faith, by the tongue of 



74 



The Noble Qur'an 



David(786) and of Jesus the son of Mary(787): 
because they disobeyed and persisted in excesses. 

786 The Psalms of David have several passages of imprecations against the 
wiclicd. Psalms 109:17-18; 78.21-22 ("Therefore the I^>r<l lieanl this and was 
w roth: so a lire was kindled against Jacob, and anger also came up agamsl Israel ; 
because tliey beheved irot in God, and trusted not in His salvatitm"); Psalms 69:22- 
28, and Psalms 5:10. 

787 Cf. Matt 23:33 (Ye serpents, ye generation of vipers, how can ye escape the 
damnation of Hell?); also Matt 12:34 . 

79. Nor did they (usually) forbid one another(788) the 
iniquities which they committed: evil indeed were the 
deeds which they did. 

788 There arc men in c\"eiy communily, but il leaders conunc al liie misdeeds ol 
the commonalty -;uid c\ en worse, if leaders diemselvcs share in tiie misdeeds, as 
lia])])encd with the Pharisees and Scribes against whom Jesus spoke out then that 
conimiiiiit\' is doomed. 

80. Thou seest many of them turning in friendship to the 
Unbelievers. Evil indeed are (the works) which their 
souls have sent forward before them (with the result), 
that Allah.s wrath is on them, and in torment will they 
abide. 

81. If only they had believed in Allah, in the Messenger, 
and in what hath been revealed to him, never would 
they have taken them for friends and protectors, but 
most of them are rebellious wrong-doers. 

82. Strongest among men in enmity to the believers wilt 
thou find the Jews and Pagans; and nearest among 
them in love to the believers wilt thou find those who 
say,(789) "We are Christians": because amongst 
these are men devoted to learning(790) and men who 
have renounced the world, and they are not arrogant. 

789 The meaning is not that they merely call themselves Christians, but that they 
are such sincere Christians that they appreciate Muslim virtues, as did the 
Abyssinians to whom Muslim refugees went during the persecution in MaUcah. 

(R). 

790 Qissjs:l have tianslated as "devoted to learning," following the Commentators. 
It seems to be a foreign word, possibly Abyssirrian rather than Syriac, as the 
reference seems to be to the Abyssinian Christians. Their real devotion to learning 
and the renunciation of the world by the Monastic Orders are contrasted with the 
hypocrisy and arrogance of the Pharisees and Scribes. 

83. And when they listen to the revelation received by 
the Messenger, thou wilt see their eyes overflowing 
with tears, for they recognise the truth: they pray: 
"Our Lord! we believe; write us down among the 
witnesses. 

84. "What cause can we have not to believe in Allah and 
the truth which has come to us, seeing that we long 
for our Lord to admit us to the company of the 
righteous?" 

85. And for this their prayer hath Allah rewarded them 
with gardens, with rivers flowing underneath,- their 
eternal home. Such is the recompense of those who do 
good. 

86. But those who reject Faith and belie our Signs,- they 
shall be companions of Hell-fire. 

87. O ye who believe! make not unlawful the good things 
which Allah hath made lawful for you, but commit no 
excess:(791) for Allah loveth not those given to 
excess. 



791 In pleasures that are good and lawlul the crime is excess. There is no merit 
merely in abstention or asceticism, though the humility or unselfishness that may 
go with asceticism may have its value. In 5:82 Christian mtmks are praised for 
particular virtues, though here and elsewhere monasticism is disapproved of. Use 
.'\IIalis gifts of all kinds with gralitiide, but excess is not approved of by Allah. 

88. Eat of the things which Allah hath provided for you, 
lawful and good; but fear Allah, in Whom ye believe. 

89. Allah will not call you to account for what is futile in 
your oaths,(792) but He will call you to account for 
your deliberate oaths: for expiation, feed ten indigent 
persons, on a scale of the average for the food of your 
families; or clothe them; or give a slave his freedom. 
If that is beyond your means, fast for three days. That 
is the expiation for the oaths ye have sworn. But keep 
to your oaths. Thus doth Allah make clear to you His 
signs, that ye may be grateful. 

792 Vows of penance or abstention may sometimes be futile, or even stand in the 
way of really good or virtuous act. See 2:224-226, and notes. The general 
principles established are: (1) take no futile oaths; (2) use not Allah's name, 
literally or in intention, to fetter yomself against doing a lawlul or good act; (3) 
keep to \<>iir solemn oaths to the utmost ol your ability; (4) where yon are unable 
to do so. expiate \()iir lailure leediug or (lotliing die ])oor. or obtauiiug some 
one's Ircedoiii, or il \o\\ \v,\\c not the means, b\' lasting. This is [roiii a s])inlual 
aspect. 11 any parly sullers damage Irom your lailure, compensadon will be due, 
but that would be a question of law or equity. 

90. O ye who believe! Intoxicants and gambling, (793) 
(dedication of) stones,(794) and (divination by) 
arrows,(795) are an abomination,- of Satan's 
handwork: eschew such (abomination), that ye may 
prosper. 

793 Cf 2:219, and notes 240 and 241. 

794 C£ 5:3. The stones there referred to were stone altars or stone columns on 
wJiicli oil was poured lor cousecratiou, or slal>s on wliuli meat was sacrificed to 
idols. Any idolatrous or superstitious practices are here condemned. The niisuh 
were objects of worship, and were commtm in Arabia before Islanr. Sec Kenan, 
"History of Israel", Chapter 4 and Corpus Inscriptionum Semiticarmn, Part 1. p. 
154: Illustiations Nos. 123 and 123 his are Phoenician columns of that kind, 
found in Malta . 

795 Cf. 5:3. The arrows there reterrcd to were used lor the di\'isiou ol meat by 
sort of lottery or lallle. But arrows were also used for divination, i.e., for 
ascertaining lucky or unlucky moments, or learning the wishes of the heathen 
gods, as to whether men shoidd undertake certain actions or not All superstitions 
are condemned. 

91. Satan's plan is (but) to excite enmity and hatred 
between you, with intoxicants and gambling, and 
hinder you from the remembrance of Allah, and from 
prayer: will ye not then abstain? 

92. Obey Allah, and obey the Messenger,(796) and 
beware (of evil): if ye do turn back, know ye that it is 
Our Messenger.s duty to proclaim (the message)(797) 
in the clearest manner. 

796 "We are asked to obey the commands of Allah (which are always reasonable), 
instead of following superstitions (which are irrational), or seeking undue 
stimulation in intoxicants or undue advantage in gamblirrg. To some there may be 
temporary excitement or pleasure in these, but that is not the way either of 
prosperity' or yjiety, (Cf. 64:12). 

797 Ci. 5:67. Bodi die worldly and the spirimal aspects of loss are pointed out. 
Can Allah's Messenger do more? 

93. On those who believe and do deeds of righteousness 
there is no blame for what they ate (in the past), 
when they guard themselves from evil, and believe, 
and do deeds of righteousness,- (or) again, guard 
themselves from evil and believe,- (or) again, guard 
themselves from evil and do good. For Allah loveth 
those who do good. (798) 



75 



The Noble Qur'an 



798 There is a subde symphony in what appears at first sight to be a triple 
repetition. The relation of such simple regulations as those of food, or game, or 
the reverence due to a sacred place or sacred institution, has to be explained iv!v-;;- 
n's man's higher duties. Baidawa is right in chissitying such duties under dircc 
heads: those due to Allah, those due from a man to himselt (his seli-respccl), and 
those due to odicr crealures <>l Allah. Or ])crhaps all duties lia\"e this thrcciold 
asjjcct. The first may he called believing or hiitii; the second, gimrdiug ourselves 
from evil, or conscience, and the third, doing good or righteousness. But the 
simplest physical rules, e.g., those about eating, cleanhness, etc., if they are good, 
refer also to the higher aspects. If we eat bad food, we hurt ourselves, we cause 
offence to our neighbours, and we disobey Allah. If we have faith and 
righteousness, are we likely to be wanting in conscience? If wc have conscience 
and faith, are we likely to fail in righteousness? If we have conscience and 
righteousness, what can be their foimdation but faith? All three manifest 
thcmscKes in a willing obedience to Allah, and lo\"c ior Him. We realise His 

in loving and doing good to His creatures, and our love to Him is meaningless 
without such good. 

94. O ye who believe! Allah doth but make a trial of you 
in a little matter of game well within reach of your 
hands and your lances, that He may test(799) who 
feareth him unseen: any who transgress thereafter, 
will have a grievous penalty. 

799 Literally, "know", Cf. 3:166 and 3:154, n. 467. Game is forbidden in the 
Sacred Precincts. If we deliberately break that injunction, we have no faith and 
reverence. 

95. O ye who believe! Kill not game while in the sacred 
precincts or in pilgrim garb. (800) If any of you doth so 
intentionally, the compensation is an offering, brought 
to the Ka'ba, of a domestic animal equivalent to the 
one he killed,(801) as adjudged by two just men 
among you; or by way of atonement, the feeding of 
the indigent; or its equivalent in fasts: that he may 
taste of the penalty of his deed. Allah forgives what is 
past: for repetition Allah will exact from him the 
penalty. For Allah is Exalted, and Lord of Retribution. 

800 See 2:1 and n. 684. The pilgrim garb, llirmn, has been explained in n. 212, 
2:196. 

801 For an inach ertent breach of the game rule there is apyjarently no penalty. 
Intcnlional hrcarli he ])rc\ente(l. i[ p()s>,il)lc, 1)\ pre\'i<>us action. II in some 
case the ])re\enli\e action is not ellecti\"e, the penah\' is ])rescril>ed. The ])enalty is 
in tlirec alternatives: an e(iui\"alent animal should l>e l>rouglil to ilie Ka'ba tor 
sacrifice; If so, the meat would be distributed to tlic poor; die poor must be fed, 
with grain or money, according to the value of the animal if one had been 
sacrificed: or the offender must fast as many days as the number of the poor who 
would have been fed under the second alternative. Probably the last alternative 
would only be open if the offender is too poor to afford the first or second, but on 
this ])oinl Conmientators arc not agreed. The "e<]U!\"alcnl animal" in llie first 
ahcrnaU\"e would he a (lome>,lu' animal o[ >,imilar \aluc or w'ciglil in meal or of 
similai' shape (e.g., goat to antelope), as adjudged by two just men on tiie spot. 

The alternatives about the penalty and its remission ("Allah forgives what is past") 
or exaction explain the last two lines of the verse: being "Exalted and Lord of 
Retribution", Allah can remit or regulate according to His just laws. 

96. Lawful to you is the pursuit(802) of water-game and 
its use for food,- for the benefit of yourselves and 
those who travel; but forbidden Is the pursuit of land- 
game;- as long as ye are in the sacred precincts or in 
pilgrim garb. And fear Allah, to Whom ye shall be 
gathered back. 

802 Water game: i.e., game found in water, e.g., water fowl, fish, etc. "Water" 
includes sea, river, lake, pond, etc. 

97. Allah made the Ka'ba, the Sacred House, an asylum 
of security for men, as also the Sacred Months,(803) 
the animals for offerings, and the garlands that mark 
them:(804) That ye may know that Allah hath 
knowledge of what is in the heavens and on earth and 
that Allah is well acquainted with all things.(805) 

803 The Sacred or Prohibited Months are explained in n. 209, 2:194, and n. 687, 
5:2. 



804 See, ■3:2 and n. 688. 

805 All sorts ol peo])le trom all parts ol llie earth gather during ihe Pilgrimage. 
They must no! ihink that they are strangers, dial nol>od\' knows diem, and that 
they may behave as they like. It is tlie llouse of Allah, and !ie has supreme 
knowledge of all things, of all thoughts, and all motives. As the next verse says, 
while He is Oft-Forgivii^, Most Merciful, He is also strict in enforcing respect for 
His ordinances. 

98. Know ye that Allah is strict in punishment and that 
Allah is Oft-forgiving, Most Merciful. 

99. The Messenger.s duty is but to proclaim (the 
message). But Allah knoweth all that ye reveal and ye 
conceal. 

100. Say: "Not equal are things that are bad and things 
that are good, even though the abundance of the bad 
may dazzle thee;(806} so fear Allah, O ye that 
understand; that (so) ye may prosper." 

806 Cf. 2:204. People often judge by quantity rather than tiualitv-. They are 
dazzled by numbers: their hearts are captured by what they see everywhere around 
them. But the man of understanding and discrimination judges by a different 
standard. He knows that good and bad things are not to be lumped together, and 
carefully chooses the best, which may be the scarcest, and avoids the bad, though 
evil may meet him at every step. 

101. O ye who believe! Ask not questions about things 
which, if made plain to you,(807) may cause you 
trouble. But if ye ask about things when the Qur'an is 
being revealed, they will be made plain to you, Allah 
will forgive those: for Allah is Oft- forgiving. Most 
Forbearing. 

807 Many secrets are wisely hidden from us. If the future were known to us, we 
need not necessarily be happy. In many cases we should be miserable. If tlie inner 
meaning of some of the things we see before our eyes were disclosed to us, it 
might cause a lot of mischiel. Allah's Message, iiisolar as il is necessary lor slia])ing 
our conduct, is plain and open to us. But diere are many things too deep tor us to 
understand, either individually or collectively. It would be foolish to pry into them, 
as some people tried to do in the time of the Prophet Where a matter is 
mentioned in the Qur'an, we can reverentiy ask for its meaning. That is not 
forbidden. But we should never pass the bounds of (1) our own capacity to 
understand, (2) the time and occasion when we ask questions, and (3) the part of 
the Universal Plan which it is Allah's purpose to reveal to us. 

102. Some people before you did ask such 
questions,(808) and on that account lost their faith. 

808 For example, the merely fractious questions asked of Moses by the Jews; 2:68- 
71. They showed that they had no faith. When foolish questions are asked, and 
diere is no answer, it also shakes the faith of the foolish ones. 

103. It was not Allah who instituted (superstitions(809) 
like those of) a slit-ear she- camel, or a she-camel let 
loose for free pasture, or idol sacrifices for twin-births 
in animals, or stallion-camels freed from work: It is 
blasphemers who invent a lie against Allah, but most 
of them lack wisdom. 

809 A number of Arab Pagan superstitions are referred to. The Pagan mind, not 
understanding the hidden secrets of nature, attributed certain phenomena to 
divine anger and were assailed by superstitious fears which haunted their lives. If a 
she-camel or other female domestic animal had a large number of young, she (or 
one of her offspring) Iiad licr car slit and she was dedicated to a god; such an 
animal was a Imiunih. On i cluni iii ^alct\ hoiii a jouniew or on ret'()\ cr\' Irom an 
illness a she-camel was siiiiilarK' dedicated and lei loose lor Iree pasture; she was 
called a snilmJi. Where an animal l>ore hvins, certain sacrihces or dedications were 
made to idols; an animal so detlicated was a wasiJaJi. A stallion-camel detlicated to 
the gods by certain rites was a ham. The particular examples lead to the general 
truth; that superstition is due to ignorance, and is degradir^ to men and 
dishonouring to Allah, (Cf.Q:l2S). 

104. When it is said to them: "Come to what Allah hath 
revealed; come to the Messenger.: They say: "Enough 
for us(810) are the ways we found our fathers 



76 



The Noble Qur'an 



following." what! even though their fathers were void 
of knowledge and guidance? 

810 Cf. 2:170. Where a Messenger of Truth comes to teach us the better way, it is 
foolish to say: "What our ancestors did is good enough for us." 

105. O ye who believe! Guard your own souls: If ye follow 
(right) guidance, no hurt can come to you from those 
who stray, the goal of you all is to Allah, it is He that 
will show you the truth of all that ye do. (811) 

81 1 C'l. ,): 1-8 . I'hcrc the unit}" oi Allah will reconcile dillcrcnt \ic\\s. The unity ol 
the one Judge will do perfect justice to each oire's coirduct, however different in 
form it may have appeared in this world. 

106. O ye who believe! When death approaches any of 
you, (take) witnesses among yourselves when making 
bequests,- two just men of your own (brotherhood) or 
others from outside if ye are journeying through the 
earth, and the chance of death befalls you (thus). If 
ye doubt (their truth), detain them both after prayer, 
and let them both swear by Allah. "We wish not in this 
for any worldly gain, even though the (beneficiary) be 
our near relation: we shall hide not the evidence 
before Allah, if we do, then behold! the sin be upon 
us!(812)" 

812 Ordinarily this oath should be decisive, and the matter must rest hei c. But if it 
gets known tliat the oath was false, other evidence may be taken as in the next 
verse. 

107. But if it gets known that these two were guilty of 
the sin (of perjury), let two others stand forth in their 
places,- nearest in kin from among those who claim a 
lawful rlght:(813) let them swear by Allah. "We affirm 
that our witness is truer than that of those two, and 
that we have not trespassed (beyond the truth): if we 
did, behold! the wrong be upon us!" 

813 Istah^qq^ = Deserved having something (good or evil) attributed to one; 
hence the alternative meanings: (1) committed or was guilt\' (ol a sin); {%) had or 
claimed a lawtui right (to ])ropcrl\). The procedure was lollowcd in an actual case 
in tlie Prophet's lifetime. A man from Madinah died abroad, liaving made over his 
goods, to two friends, to be delivered to his designated heirs in Madihah. They 
however, kept back a valuable silver cup. When this was found out, oaths were 
taken from those who knew, justice was done. 

108. That is most suitable: that they may give the 
evidence in its true nature and shape, or else they 
would fear that other oaths would be taken after their 
oaths. But fear Allah, and listen (to His counsel): for 
Allah guideth not a rebellious people: 

109. One day will Allah gather the messengers together, 
and ask: "What was the response ye received (from 
men to your teaching)?" They will say: "We have no 
knowledge: it is Thou Who knowest in full all that is 
hidden.(814)" 

814 .\ scene ol the Day ol Reckoning is ])ut belorc us in graphic words, showiirg 
tile responsibility and tiie limitations ol tiie Propliets of Allali, sent to preach His 
Message to men, with special reference to the Message of Jesus. The Messengers 
are sent to preach the Truth. What fantastic forms the Message takes in men's 
reactions to it was beyond their knowledge at the time, and beyond their 
responsibility. (R). 

110. Then will Allah say: "O Jesus the son of Mary! 
Recount My favour(815) to thee and to thy mother. 
Behold! I strengthened thee(816) with the holy spirit, 
so that thou didst speak to the people in childhood 
and in maturity. (817) Behold! I taught thee the Book 
and Wisdom,(818) the Law and the Gospel and 
behold! thou didst make(819) out of clay, the figure 
of a bird, by My leave, and thou didst breathe into it 



and it becometh a bird by My leave, and thou didst 
heal those born blind, and the lepers, by My leave. And 
behold! thou didst bring forth the dead by My 
leave. (820) And behold! I did restrain the Children of 
Israel from (violence to) thee(821) when thou didst 
show them the clear Signs, and the unbelievers among 
them said: 'This is nothing but evident magic.(822) ' 

815 In a solemn scene before the Court of Judgement, Jesus is asked to recount 
all the mercies and favours shown to him, so that his followers should become 
ashamed of their ingratitude in corrupting that Message, when they could have 
done so much in profiting by its purity and spiritual truth. This argument 
continues to the end of the Surah. 

816 a: 2:87 aird 3:()2, n. 401. 

817 3:46, and n. 388. 

818 3:48. 

819 0' 3:49, and n. 390. 

820 Note how tiic words "b\' My leave" are repeated witii each miracle t<) 
emphasise llic lact ilial Ehe\' arose, no! out ol tiie [jower or will ol Jesus, hut In' (he 
leave aird will and power ol Allah, who is supreme over Jesus as He is over all 
other mortals. 

821 The .Jews were seeking to take the life of .Jesus long before their final attempt 
to crucify him; see Luke 4:28-29. Their attempt to crucify him was also foiled, 
accordirrg to the teaching we have received: 4:157. 

822 According to Luke ( 11:15 ), when Christ performed the nuracle of casting 
out devils, the Jews said he did it through the chief of the devils, i.e., they accused 
him of black magic. No such miracle of castir^ out devils is mentioned in the 
Qur'an. But Moses, Jesus, and Muhammad were all accused of magic and sorcery, 
by those who could find no other explanation of Allah's power (R). 

111. "And behold! I inspired the disciples to have faith in 
Me and Mine Messenger, they said, 'We have faith, 
and do thou(823) bear witness that we bow to Allah 
as Muslims '".(824) 

823 "Thou" refers to Jesus, who is being addressed by his Disciples. Cf. 3:52 . 

824 Before or after Muhammad's life on this earth, all who bowed to Allah's Will 
were Muslims, and their religion is Islam, Cf. 3:52 and n. 392. 

112. Behold! the disciples, said: "O Jesus the son of Mary! 
can thy Lord send down to us a table set (with viands) 
from heaven?" Said Jesus: "Fear Allah, if ye have 
faith."(825) 

825 The request of the Disciples savours a little of (1) want of faith, (2) too much 
attention to plu'sical food, and (3) a childish desire for miracles or Sij^ns. All these 
three can be ])r()\"e(l [roiii llic Canonical (io.speis, (1) Simon Pcler. (|nite earh' in 
tlie stoiy, asked Jesus lo dc])art irom linn, as he (Simon) was a siniui man (Luke 
,'>:8). The same I'eter allenvards denied his "Master" tliree times shamek'ssK' wiicn 
tlie Master was in die power ot his enemies. And one of tlie Disciples Ondas) 
actually betrayed Jesus. (2) Even in the Canonical Gospels, so many of the 
miracles are concerned with food and drink, e.g., the turning of the water into 
wine (John, 2:1-11); the conversion of five loaves and two small fishes into food 
for ,5,000 men (lolin ():,*5-13), this being the on /r miracle recorded in all the four 
Clospels; llie miraculous number of fishes caught for iood (Luke ,'3:4.11); the 
cursui'; of tlie fig Irec because il had no Iriiit (Mail. 21:18-19); die allegory of 
eating C'lirisl's llesli and drinking his blood ([olin fk.iH-.)?). (H) Because the 
Samarilans would not recei\"e Jesus into their \illage, the Disci])les James and John 
waiiied a lire to come down Irom hea\en and consume them (I^uke *):.) 1 ). 

113. They said: "We only wish to eat thereof and satisfy 
our hearts, and to know that thou hast indeed told us 
the truth; and that we ourselves may be witnesses to 
the miracle." 

114. Said Jesus the son of i^ary: "O Allah our Lord! Send 
us from heaven a table set (with viands),(826} that 
there may be for us - for the first and the last of us - a 
solemn festival and a sign from thee; and provide for 
our sustenance/(827] for thou art the best Sustainer 
(of our needs)." 



77 



The Noble Qur'an 



826 The words of the Prayer seem to suggest the Last Supper, CF. also the vision 
of Peter in "The Acts of the Apostles," 10:9-16. 

827 As in Ishuii, so in Christ's Prayer, suslcnaufc should be taken tor hotli 
physical and spiritual sUcngth, especially the latter. "Give us this day our daily 
bread* seems the rendering of a literalist whose attention was fixed too much on 
bread. 

115. Allah said: "I will send it down unto you: But if any 
of you after that resisteth faith, I will punish him with 
a penalty such as I have not inflicted on any one 
among all the peoples. "(828) 

828 It is a wicked generation that asks for Signs and Miracles. Usually they are not 
vouchsafed. But where they are, the responsibility of those who ask for them is 
increased. If, after that, they reject faith, invent lies, and go after false gods or false 
i<leals, tlieir penalty will be worse than that of other people. How tliis works our 
practically among those who call themselves Christians is exemplified in such 
books as die late Mr. W.T. Stead's "If Christ Came to Chicago?' (R). 

116. And behold! Allah will say: "O Jesus the son of Mary! 
Didst thou say unto men, worship me and my mother 
as gods in derogation of Allah.?" He will say: "Glory to 
Thee! never could I say what I had no right (to say). 
Had I said such a thing, thou wouldst indeed have 
known it. Thou knowest what is in my heart. Thou I 
know not what is in Thine. For Thou knowest in full all 
that is hidden. (829) 

829 Icsus disclaims here any knowledge of the sort of tilings that are attributed to 
him by those who take his name. The worslii]) oi Maiy, though re])udiale(l by iiie 
Protestants, was widely spread in the earlier Churches, both in the East and die 
West 

117. "Never said I to them aught except what Thou didst 
command me to say, to wit, 'worship Allah, my Lord 
and your Lord';(830) and I was a witness over them 



whilst I dwelt amongst them; when Thou didst take 
me up Thou wast the Watcher over them, and Thou art 
a witness to all things.(831) 

830 r/', ■5:72 and ii. 782. 

831 Jesus here acknowledges that he was mortal, and tiiat his knowledge was 
limited like that of a mortal. 

118. "If Thou dost punish them, they are Thy servant: If 
Thou dost forgive them. Thou art the Exalted in power, 
the Wise."(832) 

832 The Master can jusdy punish His servants for disobedience: no one can say to 
Him nay, for He is high above all. But if He chooses to forgive. He in His wisdom 
sees things that we mortals cannot see. This is the limit of intercession that men of 
God can make on behalf of sinners. 

119. Allah will say: "This is a day on which the truthful 
will profit from their truth: theirs are gardens, with 
rivers flowing beneath,- their eternal Home: Allah 
well-pleased with them, and they with Allah. That is 
the great salvation,(833) (the fulfilment of all 
desires). 

833 Fiuvz = Felicit>', happiness, achievement, salvation, the attainment or 
tuHiliiieiu ol desires. What a beautiful definition of salvation or die end of life!- 
that we should win Allah's good pleasure and that we should reach the stage at 
which His goods pleasure is all-in-all to us. 

120. To Allah doth belong the dominion of the heavens 
and the earth, and all that is therein, and it is He Who 
hath power over all things. 



78 



The Noble Qur'an 

6. Al An'am (The Cattle) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Praise be Allah, Who created the heavens and the 
earth, and made the darkness and the light. Yet those 
who reject Faith hold (others) as equal,(834) with 
their Guardian-Lord. (835) 

834 'Adala has various meanings: (1) to hold sometliing as ctjual to something 
else, as here; to balance nicely, (2) to deal justly, as between one party and 
another, 42:15; (3) to give compensation or reparation, or something as equivalent 
to something else, 6:70; (4) to turn the balance the right way, to give a right 
disposition, to give a just bias or pio])ortion, 82:7; (5) to turn the balance the 
wrong way, to swerve, to show bias, 4:135. 

835 The argument is threefold: (1) Allah created everything you see and know: 
how can you then set up any of His own creatures as equal to Him? (2) He is your 
own Guardian-Lord; He cherishes and kjves you, how can you be so iiugrateful as 
to run after something else;* (3) Darkness ;ui(l Lii;hl are lo liel]) \x)u to disiin^uish 
between ihe true ironi the false: how then r;ni \()n e(.>nl()nn(l the trnc (kxl with 
your lalse ideas and su])ersliti<>ns? There may also be a repudiation ot tlie Duality' 
of old Persian die<>l<>g\ ; Light and Darkness are not conflicting Powers; they are 
bodi creatures oi' Allah (CfArASO). 

2. He it is created(836) you from clay, and then decreed 
a stated term(837) (for you). And there is in His 
presence another determined term; yet ye doubt 
within yourselves! 

836 After ihe general argument, the argument comes to man personally. Can such 
a miserable creature, created from clay, put himself in opposition to his Creator? 
And can man forget or doubt that he is here only for a short term of probation? 
And then, after a period, comes the Day of Account before Allah. 

837 This Ufe is a period of probation. The other term leads up to Judgement 

3. And He is Allah in the heavens and on earth. He 
knoweth what ye hide, and what ye reveal, and He 
knoweth the (recompense) which ye earn (by your 
deeds). (838) 

838 It is folly to suppose that Allah only reigns iu tlie heavens. He also reigns on 
earth. He knows all our secret thoughts and motives, and the real worth of all that 
is behind what we care to show. It is by our deeds that He judges us; for our 
deeds, whether good or evil, we shall get due recompense in due time. 

4. But never did a single one of the signs of their Lord 
reach them, but they turned away therefrom. 

5. And now they reject the truth when it reaches them: 
but soon shall they learn the reality of what they used 
to mock at. 

6. See they not how many of those before them We did 
destroy?-(839) generations We had established on the 
earth, in strength such as We have not given to you - 
for whom We poured out rain from the skies in 
abundance, and gave (fertile) streams flowing 
beneath their (feet): yet for their sins We destroyed 
them, and raised in their wake fresh generations (to 
succeed them). 

839 Now comes the argument Ironi hislory, looking backwards and tonvards. If 
we are so short-sighted or arrogant as to suppose that we are hrmly esbiblished on 
the earth, secure in our privileges, we are reminded of much greater nations in the 
past, who failed in their duty and were wiped out. In their fate we must read our 
own fate, if we fail likewise! But those without faith, instead of facing facts squarely 
"turn away therefrom." 



7. If We had sent unto thee a written (message) on 
parchment,(839-A) so that they could touch it with 
their hands, the Unbelievers would have been sure to 
say: "This is nothing but obvious magic!"(840) 

839-A Qirtas , in the Prophet's life, could only mean "parchment," which was 
commonly used as writing material in Western Asia from the 2nd century B.C. 
The word was derived from the Greek, Chartas (Cf. Latin, "Charta"). Paper, as we 
know it, made from rags, was first used by the Arabs after the conquest of 
Smar{|and in 7,>1 A.C. The Chinese had used it by the ^IwA eenrur\" B.C. I'he 
Arabs introduced il inlo Kurope; it was used in Greece in the 11th or 12th 
century, and in Sjiani ihrough Sicily in the 12th century. The PapjTus, made from 
an EgT, ])tian reed, was in Eg\ pt as early as 2500 B.C. It gave place to paper in 
Eg\-pt in the lOdi century (Cf. 17:98). 

840 The materialists want to see actual physical material things before them, but if 
such a thing came from an unusual source or expressed things the\' cannot 
understand, ihey gi\"e il some name like magic, or sii])erslilion, or \\hale\er name 
is in fasliion, and tiiey aie not helped at all in attaining faitli, because their "hearts 
are diseased* (2:10). 

8. They say: "Why is not an angel sent down to him?" If 
we did send down an angel, the matter would be 
settled at once, and no respite would be granted 
them. (841) 

841 Ct. 2:210. An angel is a heavenly being, a mauitestation ot Allah's glory, 
invisible to men who live gross material lives. Such men are given plenty of respite 
in which to turn in repentance to Allah and make themselves worthy of His light. 
But if thefr prayer to see an angel were granted, it would do them no good, for 
they would be destroyed as darkness is destroyed by light (see also 41:14). 

9. If We had made it an angel. We should have sent him 
as a man, and We should certainly have caused them 
confusion in a matter which they have already covered 
with confusion. (842) 

842 Suyjjjosing an angel should apjiear to their grosser senses, he could onh' do it 
in hinnan lorin. In dial case their jiresent contused notions about s])inliial lite 
would be still more confounded. They would say: "We wanted to see an angel, 
and we have only seen a man!" (Cf. 17:93). 

10. Mocked were (many) messengers before thee; but 
their scoffers were hemmed in by the thing that they 
mocked.(843) 

843 (Cf 13:32 and 36:30). "The scoffers were mocked by the thing that they 
mocked" would express epigrammatic ally part of the sense, but not the whole. 
"Hemmed in" implies that the logic of events turned the tiiblcs, and as a man might 
be besieged and surrounded by an enemy in war, and would be forced t<) 
surrender, so these mockers will find that events would jiislii\' Truth, not them. 
The mockers ol Jesus-where were they when Tilus deslro\ cd Jerusalem The 
mockers who dro\e out Muhammad Iroin Makkah-whal was llieir plight when 
Muhammad came back in lriuin]>h and (hey sued lor inerc\- .v/jr/ he gave it to 
//jt7?;/ According lo die Laliii ])ro\erb, Great is Iriilh, and iiiiisl ])re\"ail. 

11. Say: "Travel through the earth and see what was the 
end of those who rejected Truth." 

12. Say: "To whom belongeth all that is in the heavens 
and on earth?" Say: "To Allah. He hath inscribed for 
Himself (the rule of) Mercy.(844) That He will gather 
you together for the Day of Judgment, there is no 
doubt whatever. It is they who have lost their own 
souls, that will not believe. 

844 History, lra\ el. human ex])erienee, all prove the Mercy of Allah and the law 
that withoul it those who lejcci Truth tend to lose their own souls and destroy 
tliemselves, (CfirSA , 7:19 , and ,>;66). 



79 



The Noble Qur'an 



13. To him belongeth all that dwelleth (or lurketh)(845) 
in the night and the day. For he is the one who 
heareth and knoweth all tliings."(846) 

845 S^kmm = (1) to dwell; (2) to rest, to be still, to stop (moving), to lurk; (3) to be 
quiescent, as a letter which is not moved with a vowel. 

If we imagine Night and Day to be places, and each to ha\'e (dwelling in them) 
things that are open and things that are concealed, things that nun c and things that 
are still, things that are sotinded and ihings that are quiescent, we get some idea ol 
the imageiy implied. The mysteiy of Time (which seems more abshact than 
Space) is thus explained and illustrated by the idea of Place or Space, which also is 
a notion and not a concrete thing. But He Who has control of all these things is 
the one true Allah. 

846 Throughout this section we have a sort of im[)lied dialogue, ot which one jjart 
is understood Iroin the other [)art, which is expressed, hi verse 1 1, we might Ikuc 
an imaginary objector saying: "Why go back to the past?" The answer is: "Well 
travel through the world, and see whether it is not true that virtue and godliness 
exalt a nation, and the opposite are causes of ruin. Both the past and the present 
prove this." In verse 12 the objector may say: "But you speak of Allah's power?" 
The man of God replies: "Yes, but Mercy is Allah's own attribute, and knowledge 
and wisdom beyond what man can conceive." 

14. Say: "Shall I take for my protector any other than 
Allah, the Maker of the heavens and the earth? And He 
it is that feedeth but is not fed."(847) Say: "Nay! but I 
am commanded to be the first of those who bow to 
Allah (in Islam), and be not thou of the company of 
those who join gods with Allah." 

847 Fccdcth hut is not fed: true both literally and figuratively. To Allah we owe 
the satisfaction of all needs, but He is independent of all needs, (Cf. 7:19 and 5:66 
and notes). 

15. Say: "I would, if I disobeyed my Lord, indeed have 
fear of the penalty of a Mighty Day. 

16. "On that day, if the penalty is averted from any, it is 
due to Ailah.s mercy; And that would be (Salvation), 
the obvious fulfilment of all desire. (848) 

848 We continue the implied dialogue stiggested in n. 815. In verse 14, the 
objector might say: "But we have other interests in lile dian religion and Allah." 
"No," says die man of God. "My Creator is die one and only Power whose 
protection I seek; and I strive to he first in the race." In verse 15, the objector 
suggests: "Enjoy the good things of this hfe; it is short" The answer is: "The 
Hereafter is more real to me, and promises the true fulfilment of all desire; 
happiness or affliction comes not from the fleeting pettinesses or illusions of this 
life, but from the jjo^ver and wisdom of .\llali." In verse 1 9, the objector makes his 
final splash: "Wli;it exidenee is there lor all this:'" The re])l\' is: "I know it is true for 
Allah's voice is within me, and my living Teacher awakens that voice; and there is 
the Book of Inspiration. Allah is one, and there is none other besides." 

17. "If Allah touch thee with affliction, none can remove 
it but He; if He touch thee with happiness. He hath 
power over all things.(849) 

849 The vulgar worship false gods out of fear that they would harm them or hope 
that they woidd confer some benefit on them. These false gods can do neither. All 
power, all goodness is in the hands of Allah. All else is pretence or illusion. 

18. "He is the irresistible, (watching) from above over 
His worshippers; and He is the Wise, acquainted with 
all things." 

19. Say: "What thing is most weighty in evidence?" Say: 
"(Allah) is witness between me and you; This Qur'an 
hath been revealed to me by inspiration, that I may 
warn you and all whom it reaches. Can ye possibly 
bear witness that besides Allah there is another 
Allah." Say: "Nay! I cannot bear witness!" Say: "But in 
truth He is the one Allah, and I truly am innocent of 
(your blasphemy of) joining others with Him." 



20. Those to whom We have given the Book know this as 
they know(850) their own sons. Those who have lost 
their own souls refuse therefore to believe. 

850 Cf. 2:146 and n. 151. In both passages the pronoim translated "this" may 
mean "him" and refer to Muhammad the Messenger of Allah, as some 
Commentators think. 

21. Who doth more wrong than he who inventeth a lie 
against Allah or rejecteth His sings? But verily the 
wrong-doers never shall prosper. 

22. One day shall We gather them all together: We shall 
say to those who ascribed partners (to Us): "Where 
are the partners whom ye (invented and) talked 
about?" 

23. There will then be (left) no subterfuge for them(851) 
but to say: "By Allah our Lord, we were not those who 
joined gods with Allah." 

851 t'iiiuih has \";irious ineanings, Iroin the root idea ot "to tiy, to test, to tempt;" 
e.g., (I) a trial or teiii])tatioii, ;is in 2:102; (2) trouble, tumult, ojijiression, 
persecution, ;is in 2:191, I9H, 217; (H) discord, as in 3:7. (4) subterfuge, an answer 
that amoimts to-a sedition, and excuse founded on a falsehood, as here. Other 
shades of meaning will be noticed as they occur. Those who blasphemed Allah in 
imagining false gods will now see the vanity of their imaginations for themselves. 
What answer can tlie\ gi\e now;' In their perversity they will deny that they ever 
entertained the notion ol hilse gods. 

24. Behold! how they lie against their own souls! But the 
(lie) which they invented will leave them(852) in the 
lurch. 

852 The lies which tiiey used to tell have now "wandered" from the channels which 
they used to occupy, and left the liars in the lurch. In deming the indubitable fact 
that they took false gods, they admit the falsity of their notions and thus are 
practically convicted out of their own mouths (Cf 28:75). 

25. Of them there are some who (pretend to) listen to 
thee; but We have thrown veils on their hearts. So 
they understand it not,(852-A) and deafness in their 
ears; if they saw every one of the signs, not they will 
believe in them; in so much that when they come to 
thee, they (but) dispute with thee; the Unbelievers 
say: "These are nothing but tales of the ancients." 

852Ayf-The Qur'an. 

26. others they keep away from it, and themselves they 
keep away; but they only destroy their own souls, and 
they perceive it not. 

27. If thou couldst but see when they are confronted 
with the Fire! They will say: "Would that we were but 
sent back! Then would we not reject the signs of our 
Lord, but would be amongst those who believe!" 

28. Yea, in their own (eyes) will become manifest what 
before they concealed. But if they were returned, they 
would certainly relapse to the things they were 
forbidden, for they are indeed liars.(853) 

853 Their falsit\' was not due to w;iiit ol knowledge, hut to perversity and 
selfishness. In their hearts w;is a disease ( 2:10 ): therefore neither their 
understanding, nor their e;irs. nor iheir eyes do their pro])er work. They t^vist wli;it 
tiiey see, hear, or are taught, and go deeper and deeper into tiie mire. The 
deceptions which they used to practise on other people will, before the Seat of 
Jmlgeineiit, become clear in their own eyes ( Cf. 26:97 and 35:37) 

29. And they (sometimes) say: "There is nothing except 
our life on this earth, and never shall we be raised up 
again." 



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30. If thou couldst but see when they are confronted 
with their Lord! He will say: "Is not this the truth?" 
They will say: "Yea, by our Lord!" He will say: "Taste 
ye then the penalty, because ye rejected Faith." 

31. Lost indeed are they who treat it as a falsehood that 
they must meet Allah,- until on a sudden the hour is 
on them, and they say: "Ah! woe unto us that we took 
no thought of it"; for they bear their burdens(854) on 
their backs, and evil indeed are the burdens that they 
bear? 

854 Grievous is the burden of sins which the wicked will bear on tlicir backs when 
they become conscious of them. Some commentators personify sins as ngl\' 
demons ndm^ on llie liacks of men, wliiie llie men's good deeds iiccome ilic 
strong an(f ]>anenl monnls whicli wiii carry die men on dieir fjacks. If the good 
deeds arc few and die sins many, the man and liis good deeds will be crushed 
under llic load of die Eiil wliicb die>' carry (CI'. 20:101). 

32. What is the life of this world but play and 
amusement?(855) But best Is the home in the 
hereafter, for those who are righteous. Will ye not 
then understand? 

855 Play and amusement are for preparing our minds for the serious things of life: 
in themselves they are not serious. So this life is a preparation for the Eternal 
Home to which we are goir^, which is far more important than the ephemeral 
pleasures which may possibly seduce us in this life (Cf. 29:64, 47:36, and 57:20). 

33. We know indeed the grief which their words do cause 
thee: It is not thee they reject: it is the signs of Allah, 
which the wicked contemn. 

34. Rejected were the messengers before thee: with 
patience and constancy they bore their rejection and 
their wrongs, until Our aid did reach them: there is 
none that can alter the words (and decrees) of Allah. 
Already hast thou received some account of those 
messengers. 

35. If their spurning is hard on thy mind, yet if thou wert 
able to seek a tunnel in the ground or a ladder to the 
skies and bring them a sign-(856) (what good?). If it 
were Allah. s will. He could gather them together unto 
true guidance: so be not thou amongst those who are 
swayed by ignorance (and impatience)! 

856 riiere were many Signs of a divine mission in the Proijliet's life and in tlie 
Message wliich lie deli\"cred. If tliese did not coiniiice tlie lliitielievers, was it not 
vain to seek a miraculous Sign from the bowels of die earth or by a visible ascent 
to the skies? ff in the Prophet's eagerness lo get all to accept his Message he was 
hurt at their callousness, active opposition, and persecution of him, he is told that 
a full knowledge of the working of Allah's Plan would convince him that 
impatience was misplaced. This was in the days of persecution before the Hijrah. 
The tiistorv' in Madinah and after sliows flow Allah's truth was ultimately and 
triiini])liaiitly vindicated. Who among tlic sincere devotees of Muhammad can fail 
lo rea<l (i:'-lH -H.') widiont tears in liis c\cs;' 

36. Those who listen (in truth),(857) be sure, will 
accept: as to the dead, Allah will raise them up; then 
will they be turned unto Him. 

857 There is a double meairing here. (1) If people listen to Until sincerely and 
eamesdy, they must believe; even if the spiritual faculty is dead. Allah will by His 
grace revive it and they will come to Him, if they really try earnesdy to understand. 
(2) The sincere will believe; but those whose hearts are dead will not listen, yet 
they cannot escape being brought to the Judgement Seat before Him. 

37. They say: "Why is not a sign sent down to him from 
his Lord?" Say: "(Allah) hath certainly power to send 
down a sign: but most of them understand not. (858) 

858 Signs are all around them, but they do not understand. If they want a 
particular Sign to suit their gross ignorance, they will not be humoured, for they 
can always pick holes in anything that descent to their level. 



38. There is not an animal (that lives) on the earth, nor a 
being that flies on its wings, but (forms part of) 
communities like you. (859) Nothing have we omitted 
from the Book, and they (all) shall be gathered to 
their Lord in the end. 

859 ".\ninials li\ing on die eardi" include those li\iiig in die waier-lislics, rc])liles, 
crustaceans, insects, as well as loui-footed beasts. Life on die wing is separately 
mentioned. Ta'ir," which is ordinarily translated as "bird," is anything that flies, 
including mammals like bats. In our pride we may exclude animals from our 
purview, but they all live a life, social and individual, like ourselves, and all life is 
subject to the Plan and Will of Allah. In 6:59 we are told that not a leaf falls but by 
I lis Will, and things dr\" and green are recorded in I lis Book. In other fi ords they 
all ol)c\' Ills ai'clict\pal Plan, the Rook which is also iiieiilioiicd here. They arc all 
answerable in tlicir sc\cral degrees to His Plan ("shall be gatliered to dieir Lord in 
die end"). This is not Pantheism: it is ascribir^ all life, activity, and existence to the 
Will and Plan of Allah. 

39. Those who reject our sings are deaf and dumb-(860) 
In the midst of darkness profound: whom Allah 
willeth. He leaveth to wander: whom He willeth. He 
placeth on the way that is straight. 

860 The limited free will of man makes a littie difference. If he sees the Signs but 
shuts his ears to the true Message, and reluses (like a dumb thing) to speak out the 
Message which all Nature proclaims, then according to the Plan (of his limited 
free will) he must suffer and wander, just as, in the opposite case, he will receive 
race and salvation. 

40. Say: "Think ye to yourselves, if there come upon you 
the wrath of Allah, or the Hour (that ye dread), would 
ye then call upon other than Allah.- (reply) if ye are 
truthful! 

41. "Nay,- On Him would ye call, and if it be His will. He 
would remove (the distress) which occasioned your 
call upon Him, and ye would forget (the false gods) 
which ye join with Him!" 

42. Before thee We sent (messengers) to many nations, 
and We afflicted the nations with suffering and 
adversity, that they might learn humility. 

43. When the suffering reached them from us, why then 
did they not learn humility?(861) On the contrary 
their hearts became hardened, and Satan made their 
(sinful) acts seem alluring to them. 

861 Sorrtjw and sullcniig iiia\' (if wc lafce diem riglilly) luni out lo be the bcsl gilts 
of Allah to us. .'Vccordiiig to the Psalms (94:12). "Blessed is the man whom Thou 
chastenest, O Lord!" rbrougli suffering we learn humility, the anti<lote to many 
vices and the fountain of many virtues. But if we take them the wrong way, we 
gnmible and complain, we become fainthearted; and Satan gets his opportunity to 
exploit us by putting forward the alluring pleasures of his Vanity Fair. 

44. But when they forgot the warning they had received. 
We opened to them the gates of all (good) 
things,(862) until, in the midst of their enjoyment of 
Our gifts, on a sudden. We called them to account, 
when lo! they were plunged in despair! 

862 Learning the inner truth of ourselves and the world presupposes a certain 
advanced stage of sensitiveness and spiritual development. There is a shalkjwer 
stage, at which prosperity and the good things of life may teach us sympathy and 
goodness and cliccrlulness like that of Mr. Cliecrihyles in Dickens. In such cases 
die Message takes root. But ihcrc is another t\pe of character which is jnilfcd up 
in pros])erit\'. For diem pros])crit\' is a trial or e\"en a ptmishment Iroiii the higher 
point ot view. They go deeper and deeper into sin, until diey are pulled up ot a 
sudden and then instead of being contrite they merely become desperate. 

45. Of the wrong-doers the last remnant was cut off. 
Praise be to Allah, the Cherisher of the worlds. (863) 

863 Allah's punistiment of wrongdoers is a measure of justice, to protect the true 
and righteous from their depredations and maintain His righteous decrees. It is an 



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aspect of His character which is emphasized by the epithet "Cherisher of the 
Worlds" (Cf. 30:59) 

46. Say: "Think ye, if Allali toolc away your liearing and 
your siglit, and sealed up(864) your liearts, wlio - a 
god other than Allah - could restore them to you?" See 
how We explain the signs by various (symbols); yet 
they turn aside. 

864 a'2:7n. 31. and 10:74. 

47. Say: "Think ye, if the punishment of Allah comes to 
you, whether suddenly or openly,(865) will any be 
destroyed except those who do wrong? 

865 Suddenly = without warning. Openly - with many warnings, even to the 
sinners, though they heed them not. As to tliose wlio understand and read the 
signs ot .'Mlah, !he\' could ahva\ s lei! ihal all wrongdoing must e\enlnally ha\ e us 
punishment But it will alteet die wrongdoers, not the righteous. It is justice, not 
revenge. 

48. We send the messengers only to give good 
news(866) and to warn: so those who believe and 
mend (their lives),- upon them shall be no fear, nor 
shall they grieve. 

866 The Prophets are not sent to cancel man's limited free will. They are sent to 
preach and teach-to preach hope to the repentant ("good news"), and to warn the 
rebellious of the Wrath to come (Cf.\\'2\ ). 

49. But those who reject our signs,- them shall 
punishment touch, for that they ceased not from 
transgressing. 

50. Say: "I tell you not that with me are the treasures of 
Allah,(867) nor do I know what is hidden, nor do I tell 
you I am an angel. I but follow what is revealed to 
me." Say: "can the blind be held equal to the 
seeing?"(868) Will ye then consider not? 

867 Literally, it might mean that the men of Allah are not like ^Igar soodisayers, 
who pretend to reveal hidden treasures, or peer into the future, or claim to be 
something of a different nature from men. But the meaning is wider: they deal out 
.Allah's great treasines of truth, hut the treasures are not dieirs. hut .Allah's; they 
ha\e grealer msiglil inlo llie higher things, hul that insight is not due to then own 
wisdom, bill to .Vllah's iiispirahon; they are of die same tlesli and blood Wit\\ us, 
and the sublimity of their words and teachings arises through Allah's grace-to them 
and to diose who hear them. 

868 Therefore compare not the men of Allah ("the seeing") with ordinary men 
{"die blind"). The men of .'Mlah, although they be but iiieii, lia\ e the higher light 
widi tiiein; tliereioie do not exact oi them ]iett\" epiieiiieial senrees. Though they 
are men, the\' are not as other men, and are entitled to ie\eieiice. 

51. Give this warning to those(869) in whose (hearts) is 
the fear that they will be brought (to judgment) 
before their Lord: except for Him they will have no 
protector nor intercessor: that they may guard 
(against evil). 

869 There are some men, sinners, who \et helie\"e in Jtidgemenr; let them be 
warned oi their jiersoiial responsibility to guard against e\ il; let them not rely ii])on 
protectors or intercessors betoie Allah; dieir sins can only be forgiven by Allah's 
own Mercy. 

52. Send not away those who call on their Lord morning 
and evening, seeking His face. (870) In naught art 
thou accountable for them, and in naught are they 
accountable for thee,(871) that thou shouldst turn 
them away, and thus be (one) of the unjust. 

870 /ire; if;y7rsee 2;112, n. 114, and 18;28 . (R). 

871 .Some of the rich and influential Qnray sh thought it beneath their digiiil\' to 
listen to Mnliaiiiiiiad's teaching in eoiii])aiiy with the lowly disci])les, who were 
gathered round him. But he retused to send away these lowly disciples, who were 
sincere seekers after Allah. From a worldly point of view they had nothing to gain 



from Muhammad as he was himself poor, and he had nothing to gain from them 
as they had no influence. But that was no reason for mrning them away; indeed 
their true sincerity entitled them to precedence over worldly men in the kingdom 
of Allah , Whose justice was vindicated in Muhammad's daily life in tiiis as in 
other things. If their sincerity was in any way doubtful, it involved no responsibility 
for the Preacher. 

53. Thus did We try some of them by comparison(872) 
with others, that they should say: "Is it these then 
that Allah hath favoured from amongst us?" Doth not 
Allah know best those who are grateful? 

872 Pursue the argument of the last note. The influential people who were not 
given precedence over the poor and humble but sincere disciples, were on their 
trial as to their spiritual insight Their temptation was to say (and they said it in 
scorn): "We are much greater than they: has Allah then selected these lowly 
people for His teaching?" But that was so. And Allah knew best those who were 
grateful to Him for His guidance. 

54. When those come to thee who believe in Our signs. 
Say: "Peace be on you:(873) Your Lord hath inscribed 
for Himself (the rule(874) of) mercy: verily, if any of 
you did evil in ignorance, and thereafter repented, and 
amend (his conduct), lo! He is Oft- forgiving. Most 
Merciful. 

873 rlie humble who had sineere faith, were not only not sent away to humour 
the wealthy: they were honoured and were gi\eii a s])eeial salutation, wliieli has 
become the cliaraeteristie salutation in Islam: "Peace be on ><>ii "-tlie word peace, 
"salam " having special affinity with the word "IsLun. " In words they are given the 
salutation; in life they are promised Mercy by the special grace of Allah. 

874 0' 6:12. 

55. Thus do We explain the signs in detail: that the way 
of the sinners may be shown up. (875) 

875 If the way of the smneis (in ]ealoiis\" and woiidh" |)n(le) is shown u]), and 
details are given how to honour die truly sincere, it forms die best illusUaUon of 
die teaching of Allah, rCf 3:28 , 7:32 , and 7:174). 

56. Say:(876) "I am forbidden to worship those - others 
than Allah - whom ye call upon." Say: "I will not 
follow your wain desires: If I did, I would stray from 
the path, and be not of the company of those who 
receive guidance." 

876 I'liere are a ntiinber ol argtiinents now put loiward against the Makk;iiis who 
retused to believe in ^Mlali's Message. Each argument is iiiU'odueed with the word 
"Say." Here are the first foiu-; (1)1 have received Light and will follow it; (2) I prefer 
my light to your vain desires; (3) your challenge-"if there is a God, why does He 
not finish the blasphemers at once?"-it is not for me to take up; punishment rests 
with Allah; (4) if it rested \vith me, it would be for me to take up your eballenge; all 
I know is that .Allah is not niiac<]naiiired with the existence of tolly and 
wiekediiess, and main' other things besides, thai no mortiil e;iii know; you can see 
litde glimpses of His Plan, and you can be sure diat He will not be tardy in calling 
you to account, (Cf.Q:&3 and 6:71). 

57. Say: "For me, I (work) on a clear sign from my Lord, 
but ye reject Him. What ye(877) would see hastened, 
is not in my power. The command rests with none but 
Allah. He declares the truth, and He is the best of 
judges." 

877 Wlmt ye would see hastened: what ye, deniers of Allah, are so impatient 
about, the punishment which ye mockingly say does not come to you. (Cf. 8:6). 

58. Say: "If what ye would see hastened were in my 
power, the matter would be settled at once between 
you and me.(878) But Allah knoweth best those who 
do wrong." 

878 The Messenger of Allah is not here to setde scores with the wicked. It is not a 
matter between them and him. It is a matter between them and Allah; he is only a 
wamer j^ainst sin, and a declarer of the gospel of salvation. 

59. With Him are the keys(879) of the unseen, the 
treasures that none knoweth but He. He knoweth 



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whatever there is on the earth and in the sea. Not a 
leaf doth fall but with His knowledge: there is not a 
grain in the darkness (or depths) of the earth, nor 
anything fresh or dry (green or withered), but is 
(inscribed) in a record(880) clear (to those who can 
read). 

879 Mafktih: Plural of either miftah - a key, or miftah = a treasure. Both meanings 
are implied, and I have accordingly put them both in my translation. 

880 This is the mystic Record, the archet>'[)al Plan, the Eternal l_;nv, according to 
which even thing seen and unseen is ordered and regulaled. 'I'he sini])lest things in 
Nature are subject to His Law. The hesh and the witliered, tlie living and the 
lifeless-nothing is outside the Plan of His Creation f'Cf 11:6 and 57:4). (R). 

60. It is He who doth take your souls by night, and hath 
knowledge of all that ye have done by day: by day 
doth He raise you up again; that a term appointed be 
fulfilled; In the end unto Him will be your return;(881) 
then will He show you the truth of all that ye did. 

881 As the rest of His Creation is subject to His Law and Plan, so is man's life in 
every particular and at every moment, awake or asleep. The mystery of Sleep-"the 
twin brother of death"-is called the takir^ of our soul by Him, with the record of 
all we have done in our waking moments, and this record sometimes appears to us 
in confused glimpses in dreams. By day we awaken again to our acti\ities, and so it 
goes on until we fulfil the term of our life appointed for this earth, rhen comes 
die other Sleep (deadi), with the longer record of our Day (life); and then, in the 
end comes the Resurrection and Judgement, at which we see everything clearly 
and not as in dreams, tor diat is the final Realily (Cf. 89: 12) 

61. He is the irresistible, (watching) from above over His 
worshippers, and He sets guardians(882) over you. At 
length, when death approaches one of you. Our 
angels(883) take his soul, and they never fail in their 
duty. 

882 Gumdimis: most Commentiitors understand diis to mean guardian angels. 
The idea of guardianship is expressed in a general term. Allah watches over us 
and guards us, and provides all kinds of agencies, material, moral, and spiritual, to 
help our growth and development, keep us from harm, and bring us nearer to our 
Destiny. 

883 Aiigcls the word used is riisuJ, llie Sent Ones— the same word as lor human 
Messengers sent by Allah to teach mankind. The agents who come to take our 
souls at death are accurate in the performance of their duty. They come neither 
before nor after their appointed time, nor do they do it in any manner other than 
that fixed by the Command of Allah. 

62. Then are men returned unto Allah, their protector, 
the (only) reality: Is not His the command/(884) and 
He is the swiftest in taking account. 

884 Ihc RcaJih': A! ILuicj, the Trulli. llic onh" True One. The point is that our 
illusions ol die hie ol liii^ lower world now \aiiisli. \\iicii wc arc rendered !)ack to 
Allah. Ironi VV'honi we came. .\nd now we iind that lar Ironi the results oi our 
actions being delayed, tlie\' follow more switth' than we can exjiress in terms of 
rime. Plere is the answer to tlie taunt ot those who were impatient of die working 
of Allah's Plans ( 6:57 -58). (R). 

63. Say:(885) "Who is it that dellvereth you from the 
dark recesses(886) of land and sea, when ye call upon 
Him In humility and silent terror:(887) 'If He only 
delivers us from these (dangers), (we vow) we shall 
truly show our gratitude'.?" 

885 In continuation of the four heads of argument referred to in n. 876, we have 
three more heads here in 6:63-65: (5) your calling upon Him in times of danger 
shows that in the depths of your hearts you feel His need; (6) Allah's Providence 
saves you, and yet you ungratefully run after false gods; (7) it is not only physical 
calamities that you have to fear; your mutual discords and vengeances are even 
more destructive, and only faith in Allah can save you from them (Cf. 6:71). 

886 Zulumat' dark recesses, terrible lurking dangers, as in deserts or mountains, 
or forests, or seas. 

887 There are two readings, but llie\' both ultimateh' \ ield the same meaning. (1) 
Khufyatan, silentiy, secretly, from the depdi of your inner heart, suggesting 
unspeakable terror. (2) Khifatan, out of terror or fear or reverence, as in 7:205. 



64. Say "It is Allah that delivereth you from these and all 
(other) distresses: and yet ye worship false gods!" 

65. Say: "He hath power to send calamities(888) on you, 
from above and below, or to cover you with confusion 
in party strife, giving you a taste of mutual vengeance 
- each from the other." See how We explain the signs 
by various (symbols);(889) that they may understand. 

888 Calamities from above and below: such as storms and bhzzards, torrential 
rain, etc., or earthquakes, floods, landslides, etc i^CX" 29:55). 

889 Cf. 6:46, where this refrain commences the argument now drawing to a close 
(see also 6:105). 

66. But thy people reject this, though it is the truth. Say: 
"Not mine is the responsibility for arranging your 
affairs;(890) 

890 At the date of this revelation, the Messenger's people had as a body ntJt only 
rejected Allali's tnith, hut were persecuting it. The Messenger's dnt}" was to deli\"er 
liis Message, which he did. lie was not res]K>nsihle for their eondncl. Bnl he told 
tlietn plainly diat all warnings h orn Allah had dieir tiine limit, as diey woultl soon 
find out And they did find out within a very few years. For the leaders of the 
resistance came to an evil end, and their whole system of fraud and selfishness was 
destroyed, to make room for the purer Faith of Islam. Apart from that particular 
application, there is the more general application for the present time and for all 
time. 

67. For every message is a limit of time, and soon shall 
ye know it." 

68. When thou seest men engaged in vain discourse 
about Our signs, turn away from them unless they 
turn to a different(891) theme. If Satan ever makes 
thee forget, then after recollection, sit not thou in the 
company of those who do wrong. 

891 Cf. ; 4:140. If in any gathering truth is ridiculed, we must not sit in such 
company, ff we find ourselves in it, as soon as we realise it, we must show our 
disapproval by leaving. 

69. On their account no responsibility falls on the 
righteous,(892) but (their duty) is to remind them, 
that they may (learn to) fear Allah. 

892 l'Lver\ man is responsible for his own conduct But the righteous ha\e t\vo 
duties: (1) to protect diemsefves from infection, and (2) to proclaim Allah's truth, 
for even in the most unlikely circumstances, it is possible that it may have some 
effect. (R). 

70. Leave alone those who take their religion to be mere 
play and amusement,(893) and are deceived by the 
life of this world. But proclaim (to them) this (truth): 
that every soul delivers itself to ruin by its own 
acts:(894) it will find for itself no protector or 
intercessor except Allah, if it offered every ransom, 
(or reparation), none will be accepted: such is (the 
end of) those who deliver themselves to ruin by their 
own acts: they will have for drink (only) boiling water, 
and for punishment, one most grievous: for they 
persisted in rejecting Allah. 

893 Ct. fi:82 , where we arc told that the life of this \vorld is mere play and 
amusement, and Religion and the Ilcrcaitcr ;irc the serious tilings that re(luire our 
attention. 'Worldly people reverse this, because diey are tleceived by the 
allurements of this life. But their own acts will find them out 

894 We must never forget our own personal responsibility for all we do, or 
deceive ourselves by the illusion of vicarious atonement 

71. Say:(895) "Shall we indeed call on others besides 
Allah,- things that can do us neither good nor harm,- 
and turn on our heels after receiving guidance from 
Allah. - like one whom the evil ones have made into a 



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fool, wandering bewildered through the earth, his 
friends calling, come to us', (vainly) guiding him to 
the path." Say: "(Allah) ' s guidance is the (only) 
guidance, and we have been directed to submit 
ourselves to the Lord of the worids;- 

895 In continuation of the seven heads of argument referred to in nn. 876 and 
885, we have here the final two heads: (8) who would, after receiving guidance 
from the li\'ing, eternal God, turn to lifeless id<)l.s? To do so would indeed show 
that we were made into fools, wandering to a precipice; (9) therefore accept the 
only true guidance, the guidance of Allah, and obey His Law, for we shall have to 
answer before His Judgement Seat. 

72. "To establish regular prayers and to fear Allah, for it 
is to l-lim that we shall be gathered together." 

73. It is l-ie who created the heavens and the earth in 
true (proportions):(896) the day He saith, "Be," 
behold! it is. His word is the truth. His will be the 
dominion the day the trumpet will be blown. He 
icnoweth the unseen as well as that which is open. For 
He is the Wise, well acquainted (with all things). 

896 (Cf. 29:44). The argument mounts up here, leading to the great insight of 
Abraham the true in faith, who did not stop short at the wonders of nature, but 
pcnctralcd "Irom nalurc up to nature's God." Allah not only created the lica\cns 
and the earth: widi ever>' increase of knowledge we see in what true and perfect 
proportions all Creation is held together. Creatures are subject to Time, but the 
Creator is not: His word is the key that opens the door of existence. It is not only 
the starting point of existence, but the whole measure and standard of Truth and 
Right (Cf. 1 4:93). There may possibly be, to our sight in this great world, 
aberrations of human or other \vills, but the moment the trumpet sounds for the 
last day, His Judgement Scat will, w ith ])crfect justice, restore the dominion of 
Riglil and Rcalit\". For His Knowledge and Wisdom cover all reality. 

74. Lo! Abraham said to his father Azar: "Takest thou 
idols for gods? For I see thee and thy people in 
manifest error." 

75. So also did We show(897) Abraham the power and 
the laws of the heavens and the earth, that he might 
(with understanding) have certitude. 

897 Now comes the stoiy of Abraham. He lived among the Chaldeans, who had 
great knowledge ot the stars and hca\enly bodies. But he got bc\<;>n(l lhat physical 
world and saw the spiritual world behind. His ancestral idols meant notliing to 
him. That was the first step. But Allah took him many degrees higher. Allah 
showed him with certitude the spiritual glories behind the magnificent powers and 
laws of the physical universe. 

76. When the night covered him over. He saw a star: He 
said: "This is my Lord." But when it set. He said: "I 
love not those that set."(898) 

898 This shows the stages of Abraham's s[)iritual enlightenment It should not be 
supposed that he literally worshipped stars or heavenly bodies. Having seen 
through the folly of ancestral idol Avorship, he began to sec the futility of 
worship])ing disianl beautilul things that shine, which the \'ulgar endue with a 
power which docs not reside in them. A t\pe oi such is a star shining in the 
darkness ot the night. Superstition might read fortunes in it, l>ut truer knowledge 
shows tliat it rises and sets according to laws whose audior is Allah. And its light is 
extinguished in the broader light of day. Its worship is therefore futile. It is not a 
Power, much less the Supreme Power. 

According to some commentators the whole ihrusi ol Abraham's reasoning in 
verses 76-78 is directed against tlic superstitious beliefs of his people and 
demonstrates the folly of worshipping stars and other heavenly bodies. As such his 
statements may be seen as premises of his arguments against Polytheism rather 
than as stages in his spiritual enlightenment (R). 

77. When he saw the moon rising in splendour, he said: 
"This is my Lord." But when the moon set. He said: 
"unless my Lord guide me, I shall surely be among 
those who go astray."(899) 

899 The moon, though it looks bigger and brighter than the star, turns out on 
closer knowledge, not only to set like the star, but to change its shape from hour to 
hour, and even to depend for its light on some other body! How deceptive are 



appearances! This is not Allah! At that stage you begin to search for something 
more reliable than appearances to the eye in the darkness of the night You ask for 
guidance from Allah. (R). 

78. When he saw the sun rising in splendour, he said: 
"This is my Lord; this is the greatest (of all)." But 
when the sun set, he said: "O my people! I am indeed 
free from your (guilt) of giving partners to Allah. (900) 

900 The next stige in tlie allegory is the sun. \o\\ arc in ihe open light of Day. 
Now you have the right clue. You see the biggest object in ihc hca\ens. But is it 
the biggcsl:' There arc thousands of stars in the uni\'crsc bigger than the sun. And 
every da\' the sun appears antl tlisappears from your sight. Such is not God who 
created you and all these wonderful works of His. What folly to worship creatures, 
when we might turn to the true God? Let us abjure all these follies and proclaim 
the one true God. 

79. "For me, I have set my face, firmly and truly, towards 
Him Who created the heavens and the earth, and 
never shall I give partners to Allah." 

80. His people disputed(901) with him. He said: "(Come) 
ye to dispute with me, about Allah, when He (Himself) 
hath guided me? I fear not (the beings) ye associate 
with Allah. Unless my Lord willeth, (nothing can 
happen). My Lord comprehendeth in His knowledge all 
things. Will ye not (yourselves) be admonished? 

901 The story ot Abraham is highly instructive for all men in cjuest ot truth. If 
Spiritual enlightenment goes so far as to take a man beyond his ancestral worship, 
people will come to dispute with him. They will frighten him with the dire 
consequences of his dissent. What does he care? He has found the truth. He is 
free from superstitious fears, for has he not foun<l the true God, without Whose 
Will nothing can happen:' On the contrar\", he knows that it is the godless wIk) 
have just grounds lor Icar. And he oilers admonition io ilicui, and arguments that 
should bring thcni the cleairiess ot Uuth instead ot die vagueness and mystery of 
su])erstition-lhe security of Faith instead of the hauntii^ fear of those who have no 
clear guidance. (R). 

81. "How should I fear (the beings) ye associate with 
Allah, when ye fear not to give partners to Allah 
without any warrant having been given to you? Which 
of (us) two parties hath more right to security? (tell 
me) if ye know. 

82. "It is those who believe and confuse not their beliefs 
with wrong(901-A) - that are (truly) in security, for 
they are on (right) guidance." 

901-A I he word "wTong" here refers to ascribing jiarmers to Allah as has been 
stated by the Prophet (peace be on him) in his explanation of the verse. [Eds.]. 

83. That was the reasoning about Us, which We gave to 
Abraham (to use) against his people:(902) We raise 
whom We will, degree after degree: for thy Lord is full 
of wisdom and knowledge. 

902 The spiritual education ot Abraham raised him many degrees above liis 
contemporaries, and he was expected to use that knowledge and dignity for 
preaching the truth amor^ his own people. 

84. We gave him Isaac and Jacob: all (three) we 
guided:(903) and before him. We guided Noah, (904) 
and among his progeny, David, Solomon, Job, Joseph, 
Moses, and Aaron: thus do We reward those who do 
good: 

903 We have now a list of eighteen Prophets in four groups, covering the great 
Teachers accejjted among the three great religions based on Moses, Jesus, and 
Muhammad. The hrsl grou[) to be mentioned is that ot Abraham, his son Isaac, 
and Isaac's son, Jacob. Abraham was the first to have a Book. His Book is 
mentioned in Q. 87:19, lliougli it is now lost. They were therefore the first to 
receive Guidance in die sense of a Book. 

904 In the second group, we have the great founders of families, apart from 
Abraham, viz., Noah, of the time of the Flood; David and Solomon, the real 
establishers of the Jewish monarchy; Job, who lived 140 years, saw four 



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generations of descendants, and was blessed at the end of his life with large 
pastoral wealth 0ob 42:16, 12); Joseph, who as Minister of State did great things in 
Egypt and was the progenitor of two Tribes; and Moses and Aaron, the leaders of 
the Exodus from Egypt. They led active lives and are called "doers of good." 

85. And Zakariya and Yahya(905) and Jesus and Elias: all 
in the ranks of the righteous: 

905 ilic tliird group consists not of men of action, but Preachers ot Truth, who 
led solitary lives. Their epithet is: "the Righteous." They fonn a connected group 
round Jesus. Zaltariya was the father of John the Baptist, the precursor of Jesus ( 
3:37 -41); and Jesus referred to John the Baptist as Elias: "this is EJias, which was 
to come" (Matt 11:14 ); and EHas is said to have been present and talked to Jesus 
at the Transfiguration on the Mount (Matt 17:3). Elias is the same as Elijah (Cf. 
37:123). (R). 

86. And Isma'il and Elisha,(906) and Jonas, and Lot: and 
to all We gave favour above the nations: 

906 This is the lasi group, de^cnbed as those "fa\x>urc(l al)<)\"e the nations." It 
consists ol iour men who had ail great inisiorlunes to contend witli, and were 
concerned in the clash ot nations, but tiiey kept in tlie patii ot iVllah, and came 
through above the clash of nations. Isma'il was the eldest son of Abraham; when 
he was a baby, he and his mother had nearly died of thirst in the desert round 
Makkah; hut they were saved by the well of Zamzam, and he became the founder 
ot the new Arab nation. Elisha (Al Yasa') succeeded to the mantle ot the Pro])liet 
Elijah (same as Elias, see last note); he lived in troublous times lor both tliejewisli 
kingdoms (ol Judah and Israel ); there were \vicked kings, and other nations were 
pressing in on tiiem; but he performed many miracles, and some check was given 
to the enemies under his advice. The story of Jonah (Yunus) is well-known: he was 
swallowed by a fish or whale, but was saved by Allah's mercy: through his 
preaching, his city ( Nineveh ) was saved (10:98). Lot was a contemporary and 
nephew of Abraham: when the city of Sodom was destroyed for its wickedness, he 
was saved as a just man (7:80-84). 

87. (To them) and to their fatherS/(907} and progeny and 
brethren: We chose them, and we guided them to a 
straight way. 

907 I take \erse 87 to reter back to all the four grou|)s just mentioned. 

88. This is the guidance of Allah. He giveth that guidance 
to whom He pleaseth, of His worshippers. If they were 
to join other gods with Him, all that they did would be 
vain for them. 

89. These were the men to whom We gave the Book, and 
authority, and prophethood: if these (their 
descendants] reject them,(908) Behold! We shall 
entrust their charge to a new people who reject them 
not. 

908 Them, i.e., the Book, and Authority and Prophethood. They were taken 
away from the other People of the Book and entrusted to the Holy Prophet 
Muhammad and his People. 

90. Those were the (prophets) who received Allah. s 
guidance: Copy the guidance they received; Say: "No 
reward for this do I ask of you: This is no less than a 
message for the nations." 

91. No just estimate of Allah(909) do they make when 
they say: "Nothing doth Allah send down to man (by 
way of revelation)" Say: "Who then sent down the 
Book which Moses brought?- a light and guidance to 
man:(910) But ye make it into (separate) sheets for 
show,(911) while ye conceal much (of its contents): 
therein were ye taught that which ye knew not- 
neither ye nor your fathers." Say: "(Allah) (sent it 
down)": Then leave them to plunge in vain discourse 
and trifling. 

909 Q^fjar^: to weigh, judge, or estimate tlie value of capacity of anything; to liave 
power so to do. Cf. Q^tdir in 4:149 and n. 655. The Jews who denied the 
inspiration of Muhammad had a good answer in their own books about the 
inspiration of Moses. To those who do not believe in Moses, the answer is more 
general: is it a just estimate of Allah to think either that He has not the power or 



(he will to guide mankind, seeir^ that He is Omnipotent and the Soiu^ce of all 
good? If you say that guidance comes, not through an inspired book or man, but 
tlirough our general intelligence, we point to the spiritual ignorance of "you and 
your ancestors" the sad spiritual darkness of men and nations high in the 
intellectual scale. 

910 Cf. 5:47 and n. 750, and 5:49 . In those passages Guidance (in practical 
conduct) is put before Light (or spiritual insighO, as they refer to ordinary or 
average men. Here Light (or spiritual insight) is put first as the question is: does 
Allah send ins[)iration? 

911 rhe Message to Moses had unity; it was one Book. Ulie present Old 
Testament is a collection of odd books ("sheets") of various kinds: see Appendix 
II, end of S. 5. In this way you can make a show, but there is no unity, and much 
of the spirit of the original is lost or concealed or overlaid. The same applies to 
the New Testament: see Appendix IK, after Appendix II. 

92. And this is a Book which We have sent down, 
bringing blessings,(912) and confirming (the 
revelations) which came before it: that thou mayest 
warn the mother(913) of cities and all around her. 
Those who believe in the Hereafter believe in this 
(Book), and they are constant in guarding their 
prayers.(914) 

912 Mubarak blessed, as havir^ received Allah's blessir^; bringer of blessings to 
others, as havir^ been blessed by Allah. Allah's highest blessir^ is the Guidance 
and light which the Book brings to us, and which brings us nearer to Him. 

913 Moilicr of Cities: Makkah, wow llie Qihlah and Centre of Islam. If this verse 
was (like tlie greater part of the Chapter) revealed in Makkah before the Hijrah, 
and before Makkah was made the Qiblah of Islam, Makkah was nonetheless the 
Mother of Cities, being traditionally associated with Abraham and with Adam and 
Eve (see 2:125, and n. 217 to 2:197). 

All round AlakkaJi: woultl mean, tlie whole world if we look upon Makkah as the 
Centre. 

914 An earnest study of the Qur'an is true worship; so is Prayer, and so are all 
deeds of goodness and charity. 

93. Who can be more wicked than one who inventeth a 
lie against Allah, or saith, "I have received 
inspiration," when he hath received none, or (again) 
who saith, "I can reveal the like of what Allah hath 
revealed"? If thou couldst but see how the wicked (do 
fare) in the flood of confusion at death! - the angels 
stretch forth their hands, (saying), "Yield up your 
souls:(915) this day shall ye receive your reward,- a 
penalty of shame, for that ye used to tell lies against 
Allah, and scornfully to reject of His signs!" 

915 Yield up your souls: or "get your souls to come out of your bodies." The 
wicked, we may suppose, are not anxious to part with the material existence in 
their bodies for the "reward" which in irony is stated to be there to welcome them. 

94. "And behold! ye come to us bare and alone as We 
created you for the first time:(916) ye have left 
behind you all (the favours) which We bestowed on 
you: We see not with you your intercessors whom ye 
thought to be partners in your affairs: so now all 
relations between you have been cut off, and your 
(pet) fancies have left you in the lurch!"(917) 

916 Some of the various ideas connected with "Creation" are noted in n. 120 to 
2:117. In the creation of man there are various processes. If his body was created 
out of clay, i.e., earthy matter, there was an earlier process of the creation of such 
earthy matter. Here the body is left behind, and the soul is being ad(hessed. The 
soul iindenvent various fjrocesses of fashioning and adapting to its various 
tiinctioiis in its \arious surroundings (82:7-9). But each indi\idual soul, after 
release trom the bod\', comes back as it was created, with nothing more than its 
histoiy, "the deeds which it has earned," which are really a part of it Any exterior 
things given to help in its development, "the favours which We bestowed on you," 
it must necessarily leave behind, however it may have been proud of them. These 
exterior things may be material things, e.g., wealth, property, signs of power, 
influence and pride such as sons, relatives, and friends, etc., or they may be 
intangible thirds, like talents, intellect, social gifts, etc (Cf 7:29 and 6:98). 



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917 The false ideas of intercessors, demi-gods, gods, saviours, etc., now vanish like 
unsubstantial visions, "leaving not a wrack behind." Now the soul is face to face 
with reality. Its fjcrsonal responsibility' is broiij^ht home to it. 

95. It is Allah Who causeth(918) the seed-grain and the 
date-stone to split and sprout.(919) He causeth the 
living to issue from the dead, and He is the one to 
cause the dead to issue from the living. (920) That is 
Allah, then how are ye deluded away from the truth? 

918 Aiiotlier beaiitihil nalure passai;"c. referriiis,^ to Allah's wonderful artistry in His 
Crealioii. In how lew and how simple words, llie whole ])af;eanl ol Creation is 
placed helore us. Regniunig Ironi our liuinble auiuial needs and dependence on 
ihe \"egelal)le world, we are asked lo eonleniplate the interaction ol llie li\ing and 
tlie dead. Here is mystic teaching, relerring not only to physical lile but to the 
higher life above the physical plane - not only to individual life but to the collective 
life of nations. Then we take a peep into the daily miracle of morning, noon , and 
night, and pass on to the stars that guide the distant mariner. We rise still higher to 
the mystery of the countiess indi\'iduals from the one human soul - their sojourn 
and their destinw So we i^et back to the heavens: the descri])t!on ol ihe luscious 
h'uils which ihe "genlle ram from hea\"en" ])roduces, lea\'es us to rontcniplale the 
spiritual fruits which taitii will provide for us, with the aid ol tiie showers ot Allah's 
mercy. 

919 The seed grain and the date stone are selected as t\i)es in the vegetable 
kingdom, showing how our physical life depends on it. The fruits mentioned later 
(in fi:99) start another allegon' which we shall notice later. Botanists will notice that 
the seed gram includes llie cereals (such as \\iieal, barley, nee, inillel, etc.) \vhich 
are monocotyledons, as well as the pulses (such as l>eans, ])eas, gram, etc.) and 
other seeds which are dicot\ledons. These two re])resent the most im])orlant 
classes ot tood grains, while tlie date palm, a monocotyledon, represents for 
Arabia both food, fruit, confectionery, thatch and pillars for houses, shady groves 
in oases, and a standard measure of wealth and well-being. " Split and sprout": 
both ideas are included in the root fithupi, and a third is exjMcssed by the word 
"cleave" in the next verse, for the action of evolving dav'break trom the dark. I 
might almost Im e used ihe word "churn," lamiliar to students of Hindu lore in the 
Hindu allegory ol the "churning ol the ocean." For vegetables, "split and sprout" 
re])resents a double process: (1) the seed divides, and (2) one ])art shoots up, 
seeking the light, and torming leaves and the \isible jiarts of ihe luture tree, and 
tlie other part digs down into die dark, torming die roots and seeking just tiiat 
sustenance from the soil, which is adapted for the particular plant This is just one 
small instance of the "judgement and ordering" of Allah, referred to in the next 
verse. 

920 This does not mean thai in plnsical nature there are no limits bet^veen lite 
and noii-lile, betAveen the organic and the inorganic. In lact ])hvsicists are l>ained 
at die barrier between tliem and frankly confess tliat dicy cannot solve die mystery 
of Life. If there is such a barrier in physical nature, is it not all the more wonderful 
that Allah can create Life out of nothing? He has but to say, "Be," and it is. He can 
bring Life from n<)n-Life and annihilate Life. But there are two other senses in 
which we can contem[)late the contrast between the living and tiie dead. (1) We 
have just been speaking of the botanical \\"orld. Take it as a whole, and see the 
contrast between the winter ol dealli, the spring ol re\"i\"ilication, the summer ol 
growth, and llie autiiinii ol decay, leading l>ack lo the death ol winter. Here is a 
cycle of living Iroin dead, and dead Iroiii Ining. (2) Take our s]>iritiial lile, 
individual or collective; we rise from the darkness of spiritual nothingness to die 
light of spiritual life; and if we do not follow the spiritual laws, Allah will take away 
that life and we shall be again as dead. We may die many deaths. The keys of life 
and death are in Allah's hands. Neither Life nor Death are fortuitous things. 
Behind them both is the Cause of Causes - and only He. 

96. He it is that cleaveth the day-break (from the dark): 
He makes the night for rest and tranquillity, and the 
sun and moon for the reckoning (of time): Such is the 
judgment(921) and ordering of (Him), the Exalted in 
Power, the Omniscient. 

921 The night, die day, the sun, the moon - the great astronomical iiiii\"erse of 
Allah. How lar, and yet how near to us! Allah's universe is l>oundless, and we can 
barch' comprehend e\"eii its relations to us. But iliis last we must tr\' to do if we 
want to be numbered witii "the people who know." Tnqdir: Cf. 6:91 and n. 909, 
and 4:149 and n. 655. 

97. It Is He Who maketh the stars (as beacons) for you, 
that ye may guide yourselves, with their help, through 
the dark spaces of land and sea:(922) We detail Our 
signs for people who know. 

922 See the last note. At sea, or in deserts or forests, or "in fairy scenes forlom"- 
whenever we sweep over wide spaces, it is the stars that act as our guides, just as 
the sun and moon have already been mentioned as our measures of time. 



98. It is He Who hath produced you(923) from a single 
person: here is a place of sojourn and a place of 
departure: (924) We detail Our signs for people who 
understand. 

923 Produced: an sh a'a = matle you grow, increase, tlcvelop, reach maturity: 
another of the processes of creation. This supplements n. 120 to 2:n7 andn. 916 
to 6:94. It is one of the wonders of Allah's Creation, that from one person we have 
grown to be so many, and each individual has so many faculties and capacities, 
and yet we are all one. In the next verse we have the allegory of grapes and other 
fruits: all grapes may be similar to look at, yet each variety has a distinctive flavour 
and other distinctive qualities, and each individual grape may have its own special 
quahties. So for man. 

924 In the sojourn of this life we must respond to Allah's hand in fashioning us, by 
making full use of all our faculties, and we must get ready for our departure into 
the Life that will be eternal. 

99. It is He Who sendeth down rain from the skies:(925) 
with it We produce vegetation of all kinds: from some 
We produce green (crops), out of which We produce 
grain, heaped up (at harvest); out of the date-palm 
and its sheaths (or spathes) (come) clusters of dates 
hanging low and near: and (then there are) gardens of 
grapes, and olives, and pomegranates, each similar (in 
kind) yet different (in variety):(926) when they begin 
to bear fruit, feast your eyes with the fruit and the 
ripeness thereof.(927) Behold! in these things there 
are signs for people who believe. (928) 

925 Our allegory now brings us to maturity', tlie fruit, the han'cst, the vintage. 
Through the seed we came up from nothingness of life; we lived our daily life of 
rest and work and passed the milestones of time; we had the spiritual experience 
of traversing through vast spaces in the spiritual world, guiding our course through 
the star of Faith; we grew, and now for the harvest or the vintage! So will man if he 
has produced the frnits of Faith! 

926 Each fruit-whether it is grajjcs, or olives, or pomegranates-looks alike in its 
species, and yet each variety may be different in flavour, consistency, shape, size, 
colour, juice or oil contents, proportion of seed to fruit, etc. In each variety 
individuals may be different Apply the allegory to man, whose varied spiritual 
fruit may be equally different and yet equally valuable! (Cf. 6:141). 

927 And so we finish this wonderful allegoiy. Search through the vvorkfs 
literature, and see if you can find another such song or hymn— so fruity in its 
literary flavour, so profound in its spiritual meaning! 

928 There is a refrain in this song, which is su!)tl\' \aried. In verse 97 it is: "AVe 
detail our Signs lor ])cople w ho /a/fjir."So [ar \vc were sjjcaking of the thii^s we 
see around us e\er\ (la\'. Know ledge is the a])])ropriale lustrunienl lor these things, 
hi \Trse !)8 we read: "\Ve detail Oiu' Signs for [jcoplc who understand." 
Understanding is a higher faculty than knowledge, and is necessary for seeing the 
mystery and meaning of this life. At the end of verse 99 we have: "In these things 
there are Signs for people who believe. "Here we are speaking of the real fruits of 
spiritual life. For them Faith is necessary, as bringing us nearer to Allah. 

100. Yet they make the Jinns equals(929) with Allah, 
though Allah did create the Jinns; and they falsely, 
having no knowledge, attribute to Him sons and 
daughters. Praise and glory be to Him! (for He is) 
above what they attribute to Him! 

929 ./M/?.v.'who are they? In 18:50 we are told that Iblis was one of the Jinns, and it 
is suggested tliat tliat was why he disobeyed the Command of Allah. But in that 
passage and other similar passages, \ve are lold that Allah commanded the angels 
to how down to Adam, and the\' oi)e\"e(l except II>Iis. That implies thai Iblis had 
been ol the company of angels. In main' ])assages Jinns and men are spoken of 
together. In .i.):! l-l.'i, man is staled to ha\"e l>een created Irom cla\', while Jinns 
from a flame ot fire. 1 he root meaning ot junna, yiijannu, is "to be covered or 
hidden," and janna yajunnu, in the active voice, "to cover or hide," as in 6:76- Some 
people say that jinn therefore means the hidden qualities or capacities in man; 
others that it means wild or jungle folk hidden in the hills or forests. I do not wish 
to be dogmatic, but I think, from a collation and study of the Quranic passages, 
that the meaning is simply "a spirit," or an invisible or hidden force. In folklore 
stories and romances like the Arabian Nights tlie\' become personified into 
fantastic forms, but with them we are not concerned here. Both the Qur'an and 
the Iladitli dcsrnbe ihejinn as a deiinite s])ecies ol li\iiig l>eings. Tlie\' are created 
out ol lire and are like man, may believe or disbelieve, accept or reject guidance. 
The authoritative Islamic texts show that they are not merely a hidden force, or a 



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spirit They are personalized beir^s who enjoy a certain amount of free will and 
thus will be called to account (Eds.). 

101. To Him is due tlie primal origin of tlie lieavens and 
tlie earth:(930) How can He have a son when He hath 
no consort? He created all things, and He hath full 
knowledge of all things. 

930 0^2:1 17 and n. 120. 

102. That is Allah, your Lord! there is no god but He, the 
Creator of all things: then worship ye Him: and He 
hath power to dispose of all affairs. 

103. No vision can grasp Him, but His grasp is over all 
vision: He is above all comprehension,(931) yet is 
acquainted with all things. 

931 Ijitif: fine, subtle, so fine and subdc as to be imisiblc to the jjhysical eye; so 
fine as to be imperceptible to the senses; so pure as lo l)e abo\c die menial or 
spiritual vision of men. The active meaning should also be understood: 'one who 
imderstands the finest mysteries.' Cf. 22:63, and n. 2844. 

104. "Now have come to you, from your Lord, proofs (to 
open your eyes): if any will see, it will be for (the 
good of) his own soul; if any will be blind, it will be to 
his own (harm): I am not (here) to watch over your 
doings."(932) 

932 I uiidersUiud "Say " lo lie understood in die liegiiiuiug ot this verse. The words 
would then be the words ot die Prophet, as in tact is suggested in verse 107 below. 
That is why I have enclosed them in inverted commas. 

105. Thus do we explain the signs by various 
(symbols):(933) that they may say, "Thou hast taught 
(us) diligently," and that We may make the matter 
clear to those who know. (934) 

933 a' 6:65 and n. 889. 

934 The teaching in ihc Quran explains things by various symbols, parables, 
narratives, and apjieais lo iialure. Each time, a new phase of the question is 
preseuled lo our minds. This is wlial a diligeul and earuesl leaeiicr would do, such 
as was Muhammad Mustafa. 'Hiose who were in sear ch ot knowledge and had 
thus acquired some knowledge of spiritual thirds were gready helped to 
understand more clearly the things of which, before the varied explanations, they 
had only one-sided knowledge. 

106. Follow what thou art taught by inspiration from thy 
Lord: there is no god but He: and turn aside from 
those who join gods with Allah. 

107. If it had been Allah's plan,(935) they would not 
have taken false gods: but We made thee not one to 
watch over their doings, nor art thou set over them to 
dispose of their affairs. 

935 Allah's Plan is to use the human will to cooperate in understandir^ Him and 
His relations to us. This is the answer to an objector who might say: Tf He is All- 
Powerful, why does sin or evil exist in the world? Can He not destroy it?" He can, 
but His Plan is different and in any case it is not for a Teacher to force anyone to 
accept the truths which he is inspired to preach and proclaim. 

108. Revile not ye those whom they call upon besides 
Allah, lest they out of spite revile Allah in their 
ignorance. Thus have We made alluring to each 
people(936) its own doings. In the end will they 
return to their Lord, and We shall then tell them the 
truth of all that they did. 

936 A m;in's ;i(:hi;il jicrsoiial religion (!c])cii(ls u])<>ii niMiiy things: his personal 
])s\'clK)l<)g\", the l)ackgronn(i «[ lii>> hie, lii>, hidden or repressed teelings, 
tendeneies, or history (which psychoanalysis Iries lo nnra\"el), his hereditary 
dispositions or anti])athies, and all ihe sul>lle inOuences ot his educalion and his 
environment. The task before tlie man ot God is: (1) to use any ot tliese which 
can subserve the higher ends; (2) to purify such as have been misused; (3) to 
introduce new ideas and modes of lookir^ at things; and (4) to combat what is 



wrong and cannot be mended-all for the purpose of leading to the truth and 
gradually letting in spiritual light where there was darkness before. If that is not 
done with discretion and the skill of a spiritual Teacher, there may he not only a 
reaction of obstinacy, but an unseeniK' show ol dishonour to the true (Jod and His 
Trutli, and doubts would sjjread among die \\eaker l)relhreii whose lailli is 
shallow and infirm. What hajijiens to iiidi\"idiials is true coliecli\e!y ol nations or 
groups of people. They think in their selt-obsessioii that their own ideas are right. 
Allah in His infinite compassion bears with them, and asks those who have purer 
ideas of faith not to vilify the weaknesses of their neighbours, lest tlie neighbours 
in their turn vilify the real truth and make matters even worse than before. Insofar 
as there are mistakes, Allah vrill forgive and send His grace for helping ignorance 
and folly. Insofar as there is active evil. He will deal with it in His own way. Of 
course the righteous man must not hide his light under a bushel, or compromise 
with c\ il, or refuse to establish right li\ing where he has the power to do so. 

109. They swear their strongest oaths by Allah, that if a 
(special) sign came to them, by it they would believe. 
Say: "Certainly (all) signs are in the power of Allah, 
but what will malce you (Muslims) realise that (even) 
if (special) signs came, they will not believe"?(937) 

937 It the iinl)elie\"ers are merely ol)stinate, nothing will comince them. There is 
no stor\' more full of miracles than the stor\' otjesiis. Yet in that same stor\' we are 
told tliatjcsus said; "A wicked adulterous generation seeketh after a sign; and tliere 
shall no sign be given unto it, but the sign of the Prophet Jonah": Matt. 16:4. 
There are Signs given by Allah everyday-understood by those who believe. A 
mere insistence upon some particular or special Sign means mere contumacy and 
misunderstanding of the spiritual world. 

110. We (too) shall turn to (confusion) their hearts(938) 
and their eyes, even as they refused to believe in this 
in the first instance: We shall leave them in their 
trespasses, to wander in distraction. (939) 

938 Where there is sheer o!)slinac\' and ridicule ot laith, the result will l>e that 
such a sinner's heart will he hardened and his eyes will he sealed, so that he cannot 
even see the tilings visible to ordinaiy mortals. 1 he sinner gatliers impetus in his 
descent towards wrong. 

939 Cf. 2:1,) . Allah's grace is always ready to hely) human weakness or ignorance, 
and to accept repeubmce and give torgi\"eness. But where the sinner is in actual 
rebellion, he will be given rope, and it will be his own fault if he wanders about 
distractedly, without any certain hope or refuge. 

111. Even if We did send unto them angels, and the dead 
did speak unto them, and We gathered together all 
things before(940) their very eyes, they are not the 
ones to believe, unless it is in Allah. s plan. But most of 
them ignore (the truth). 

940 The most stu])endous miracles e\"eu according to their ideas would not have 
convinced them. It the whole pageant of the spiritual world were brought before 
diem, they would not ha\ e l)elieved, because they-of their own choice and will- 
refuse knowledge and laith. 

112. Likewise did We make for every Messenger an 
enemy,- evil ones(941) among men and jinns, 
inspiring each other with flowery discourses by way oif 
deception. If thy Lord had so planned, they would not 
have done it: so leave them and their inventions 
alone. 

941 What happened in the history of the Holy Prophet happens in the history of 
all righteous men who have a Message from Allah. The spirit of evil is ever active 
and uses men to practise deception by means of highly embellished words and 
plausible excuses and objections. Allah permits these things in His Plan. It is not 
for us to complain. Our faith is tested, and we must stand the test steadfastily. 

113. To such (deceit) let the hearts of those incline, who 
have no faith in the hereafter: let them delight in it, 
and let them earn from it what they may. (942) 

942 People who have no faith in the future destiny of man listen to and are taken 
in by the deceit of e\"il. It tlie\' take a delight in it, let them. See what they gain t)y 
it. Their gains will be as deceittul as their delight. For the end ol e\"il must be e\"il. 

114. Say: "Shall I seek for judge other than Allah. - when 
He it is Who hath sent unto you the Book, explained in 



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detail. "(943) They know full well, to whom We have 
given the Book, that it hath been sent down from thy 
Lord in truth. Never be then of those who doubt. 

943 The righteous man seeks no other standard of judgement hnt Allah's Will. 
How can he, when Allah in His grace has explained His Will in the Qur'an, with 
details which men ot e\"er\' capacity can tniderstand;* The lumihlest can learn 
lessons ot right conduct in daily lite, and the most advanced can lind the highest 
wisdom in its spiritual teaching, enriched as it is with all kinds of beautiful 
illustrations from nature and the story of man. 

115. The word of thy Lord doth find its fulfilment in truth 
and in justice: None can change His words: for He is 
the one who heareth and knoweth all. 

116. Wert thou to follow the common run of those on 
earth, they will lead thee away from the way of Allah. 
They follow nothing but conjecture: they do nothing 
but lie. 

117. Thy Lord knoweth best who strayeth from His way: 
He knoweth best who they are that receive His 
guidance. 

118. So eat of (meats) on which Allah. s name hath been 
pronounced. If ye have faith In His signs. 

119. Why should ye not eat of (meats) on which Allah. s 
name hath been pronounced, when He hath explained 
to you in detail what is forbidden to you - except 
under compulsion(944) of necessity? But many do 
mislead (men) by their appetites unchecked by 
knowledge. Thy Lord knoweth best those who 
transgress. 

944 CI. .k4. When a clear law has explained what is lawful and unlawful in tootl, it 
is wrong to raise fresh scruples and mislead the ignorant (Cf. see also 5:3 and 
16:115). 

120. Eschew all sin, open or secret: those who earn sin 
will get due recompense for their "earnings." 

121. Eat not of (meats) on which Allah. s name hath not 
been pronounced: That would be impiety. But the evil 
ones ever inspire their friends to contend with you if 
ye were to obey them, ye would indeed be Pagans. 

122. Can he who was dead,(945) to whom We gave life, 
and a light whereby he can walk amongst men, be like 
him who is in the depths of darkness, from which he 
can never come out? Thus to those without faith their 
own deeds seem pleasing. 

945 Here is ;ui ;dlcgor\' ol llic good man Willi tiis dniiic mission and the evil man 
witli his mission ol c\"il. i he loniici', hclorc he gol his spiritual lite, was like one 
tlcad. It was .Allah's grace llial g;i\e liiin spinlu;il hie, wilh a Light by \vliicli he 
could walk and guide his own looLsleps as well as llie l<)olsle]>s ol those who are 
willing to follow ^Mlah's light. The opposite tvpe is tliat which hates iVllah's light, 
which lives in the depths of darkness, and which plots and burrows against all that 
is good. But the plots of evil recoil on itself, although it thinks that mey will hurt 
the good. Can these two t\l)es be for a moment compared with each other? 
Perhaps the lead in eveiy cenUe of populations is taken by llie men of evil. But 
tile good men should not be discouraged. They should work in righteousness and 
fulfil their mission. 

123. Thus have We placed leaders in every town, its 
wicked men, to plot (and burrow) therein: but they 
only plot against their own souls, and they perceive it 
not. 

124. When there comes to them a sign (from Allah., They 
say: "We shall not believe until we receive one 
(exactly) like those received by Allah's 



messengers. "(946) Allah knoweth best where (and 
how) to carry out His mission. Soon will the wicked be 
overtaken by humiliation before Allah, and a severe 
punishment, for all their plots. 

946 Besides the teaching in Allah's Word, and the teaching in Allah's world, of 
nature and histoiy and human contacts, many Signs come to the men of God, 
which they hnmbly recene and ir\' to understand; and many Signs also come to 
the ungodly, in the shajjc ot warnings or ollien\ise, \\liieli the ungodh' either do 
not heed, or deliberately reject. The Signs in die iwo cases are not die siime, and 
that beecmies one ot their jjen erse arguments against faidi. But Allali's working 
will be according to His o\\ ii Will and Plan, and not according to the wishes or 
whims of die uiigodh' ( f 7." 29:50-51). 

125. Those whom Allah (in His plan) wllleth to guide,- He 
openeth(947) their breast to Islam; those whom He 
wllleth to leave straying,- He maketh their breast 
close and constricted, as if they had to climb up to the 
skies: thus doth Allah (heap) the penalty on those 
who refuse to believe. 

947 Allah's Universal Plan is the Qada wa Qadr, which is so much misniidersiood. 
That Plan is unalterable, and that is His Will. It means that in the spiritual world, 
as in the physical world, there are laws of justice, mercy, grace, penalty, etc., which 
work as surely as anything we know. If, then, a man refuses Faith, becomes a 
rebel, with each step he goes further and further down, and his pace will be 
accelerated; he will scarcely be able to take s])iritiial breath, and his recovery-in 
spite of .'Vllali's mercy which he has rejected-w ill be as difficult as if he had to climb 
u]) lo die skies. On the other hand, the godh' will find, with each step, the next 
step easier. ,|esus expressed this truth paradoxically: "He that hath, to him shall be 
given; but he that hath not, from him shall be taken away even that which he hath": 
Mark. 4:25. John (6:65) makes Jesus say: "No man can come unto me, except it 
were given unto him of my Father." 

126. This is the way of thy Lord, leading straight: We 
have detailed the signs for those who receive 
admonition. 

127. For them will be a home(948) of peace in the 
presence of their Lord: He will be their friend, because 
they practised (righteousness). 

948 Cf. 10:25 . 

128. One day will He gather them all together, (and say): 
"O ye assembly of Jinns!(949) Much (toll) did ye take 
of men." Their friends amongst men will say: "Our 
Lord! we made proflt(950) from each other: but 
(alas!) we reached our term - which thou didst 
appoint for us." He will say: "The Fire be your 
dwelling-place: you will dwell therein for ever, except 
as Allah willeth."(951) for thy Lord is full of wisdom 
and knowledge. 

949 Jirms are spirits-here evil spirits. See 6:100, n. 929. 

950 It is common experience th:it the forces of evil make an alliance with each 
other, and seem thus to make a profit by their mutual log-rolling. Bui this is only 
in this material world. When the limited term expires, their unholy bargains will 
be exposed, and there will be nothir^ but regrets. 

951 Eternity and infinity are abstract terms. They have no precise meaning in our 
human experience. The qualification, "except as Allah willeth," makes it more 
intelligible, as we can form some idea-howev-er sinadequate-of a WiU and Plan, 
and we know Allah by His attribute of Mercy as well as of justice. 

129. Thus do we make the wrong-doers turn to each 
other, because of what they earn. (952) 

952 See n. 950 above. Evil consorts with evil because of their mutual bargains. But 
in doing so they save the righteous from further temptation. 

130. "O ye assembly of JInns and men! came there not 
unto you messengers from amongst you,(953) setting 
forth unto you My signs, and warning you of the 
meeting of this Day of yours?" They will say: "We bear 
witness against ourselves." It was the life of this 



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world that deceived them. So against themselves will 
they bear witness that they rejected Faith. 

953 Messengers from amongst you. This is addressed to the whole gathering of 
men :uKiJinns. (R). 

131. (The messengers were sent) thus, for thy Lord 
would not destroy for their wrong-doing men's 
habitations whilst their occupants were unwarned. 

132. To all are degrees (or ranks)(954) according to their 
deeds: for thy Lord is not unmindful of anything that 
they do. 

954 On good and evil there are infinite degrees, in our deeds and motives: so will 
there be degrees in our spiritual position. For everything is known to Allah, better 
than it is to ourselves. 

133. Thy Lord is self-sufficient,(955) full of Mercy: if it 
were His will. He could destroy you, and in your place 
appoint whom He will as your successors, even as He 
raised you up from the posterity of other people. 

955 Allah is nol de])enden( on our ])rayer or ser\ice. It is out ot His .VIerey that 
lie desires our own good. Any race or people to vvboni lie f^ives ehanees should 
understand that its failure does not affect Allah. He eould create others in their 
place, as He did in times past, and is doir^ in our own day, if only we had the wit 
to see it 

134. All that hath been(956) promised unto you will 
come to pass: nor can ye frustrate it (in the least bit). 

956 Both the good news and the warning which Allah's messengers came t<) give 
i\ill l)e fulfilled. .Xothiug can stop .'Mlali's l.'nii ersal Plan. See n. 947 to ():12.'5. 

135. Say: "O my people! Do whatever ye cans:(957) I will 
do (my part): soon will ye know who it is whose end 
will be (best) in the Hereafter: certain it is that the 
wrong- doers will not prosper." 

957 Insofar as this is addressed to the I lnbelie\ ers it is a clialleiige: "Do \our 
utmost; nothing will deter me from my duty; we shall see who wins in tlie end." 
Passing from the particular occasion, we can understand it in a more general 
sense, which is true for all time. Let the evil ones do their worst Let those who 
beheve do all they can, according to their opportunities and abilities. The 
individual must do the sfraight duty that lies before him. In the end Allah will 
jmlge, and His judgement is always tnie and just fOT 28:37). 

136. Out of what Allah hath produced in abundance in 
tilth and in cattle, they assigned Him a share: they 
say, according to their fancies:(958) "This is for Allah, 
and this" - for our "partners"! but the share of their" 
partners "reacheth not Allah, whilst the share of Allah 
reacheth their "partners" ! evil (and unjust) is their 
assignment! 

958 There is scathing sarcasm here, which some of the comment;itors have 
missed. The Pagans have geiieralh a big Pantheon, though above it they have a 
vague idea ot a Supreme God. But die material benefits go to the godlings, the 
fancied "])artiier" of .'Vllah; for they ba\e temples, [jriests, dedications, etc., while 
the True and .Sii]>renie Clod has onl\' lip-worshi]), or at best a share with 
niunerous "])artiiers." i his was so in .Vrabia ;ilso. The sbiires assigned lo the 
"parUiers" went to die priests and liaiigei s-on of tiie "pai taei s ", who were many and 
clamorous for their rights. The share assigned to Allah possibly went to the poor, 
but more probably went to the priests who had the cult of the "p'lrin^rs*, for the 
.Suyircmc God had m) separate priests of His own. It is also said that when heaps 
were thus laid out, if any fiortion of Allah's heap fell into the heaps of the 
"[lailncrs" the priests greedily and promjitly approyiiiatcd it, while in die contrary 
case die "[jartiiers" ])riesfs were ciirctul to reclaim any portion from what tiiey 
called "Allah's heap." The absurdity of the whole thing is ridiculed. Allah created 
everythir^: how can He have a share? 

137. Even so, in the eyes of most of the pagans,(959) 
their "partners" made alluring the slaughter of their 
children, in order to lead them to their own 
destruction, and cause confusion in their religion. If 



Allah had willed, they would not have done so: But 
leave alone them and their inventions. 

959 The false gods and id<)ls-among many nations, including the Arabs-were 
supposed to re{[iiire huniaii sacrifices. Ordinarily such sacrifices are re\"olting to 
man, bill they are made "alliiriiig"-a sacred rile-In' P;ig;iii custoiii, winch f;ilsely 
arrogates to itself the ii;inie of religion. Such custcmis, if allowed, would do notliing 
but destroy ilie jicople who ])ractise them, and make their religion but a conliised 
huiidle of re\"olling sii])erslilioiis. 

138. And they say that such and such cattle and 
crops(960) are taboo, and none should eat of them 
except those whom - so they say - We wish; further, 
there are cattle forbidden to yoke(961) or burden, and 
cattle on which, (at slaughter), the name of Allah is 
not(962) pronounced; - inventions against Allah.s 
name: soon will He requite them for their inventions. 

960 A taboo of certain foods is sometimes a device ot the priesthood to get special 
things for itself. It has to be enforced by pretending that the prohibition for others 
is by the Will of Allah. It is a lie or invention against Allah-most superstitions are. 

961 Cattle dedii ated to heathen gods may be reser\'ed from all useful work; in that 
case they are a dead loss to the commmiity, and they may, besides, do a great deal 
of damage to fields and crops. 

962 If meat is killed in the name of heathen gods, it would naturally not be killed 
by the solemn rite in Allah's name, by which alone the killing can be justified for 
food. See nn. 698-699. 

139. They say: "What is in the wombs of such and such 
cattle is specially reserved (for food) for our men, and 
forbidden to our women; but if it is still-born, then all 
have shares therein. (963) For their (false) attribution 
(of superstitions to Allah., He will soon punish them: 
for He is full of wisdom and knowledge. 

963 These are further Pe^an superstitions about cattie. Some have already been 
noted in .3:108, which m;iy be consulted with the notes. 

140. Lost are those who slay their children, from folly, 
without knowledge, and forbid food which Allah hath 
provided for them, inventing (lies) against Allah. They 
have indeed gone astray and heeded no guidance. 

141. It is He Who produceth(964) gardens, with trellises 
and without, and dates, and tilth with produce of all 
kinds, and olives and pomegranates, similar (In kind) 
and different (in variety):(965) eat of their fruit in 
their season, but render the dues that are proper on 
the day that the harvest is gathered. But waste 
not(966) by excess: for Allah loveth not the wasters. 

964 Anshiui: see 6:98, ii. 923. 

965 A beautiful passage, with music to match the meaning. CF. 6:99 and notes. 

966 'Waste not want not* says the English proverb. Here the same wisdom is 
preached from a higher motive. See what magnificent means Allah provides in 
nature for the sustenance of all His creatures, because He loves them all. Enjoy 
them in moderation and be grateful. But commit no excess, and commit no waste: 
the two things are the same from different angles of vision. If you do, you take 
away something from other creatures and Allah would not like your selfishness. 

142. Of the cattle are some for burden and some for 
meat:(967) eat what Allah hath provided for you, and 
follow not the footsteps of Satan: for he is to you and 
avowed enemy. 

967 .Superstition kills true religion. We come b;ick lo the .\iab Pagan superstitions 
aboiil cattle lor food. The horse is not iiientioned, because horse flesh was not an 
article ot diet and diere were no superstitions about it. Sheep and goats, camels 
and oxen were the usual sources of meat Sheep and goats were not used as beasts 
of burden, but camels (of both sexes) were used for carrying burdens, and oxen 
for the plough, though cows were mainly used for milk and meat The words 
"some for burden and some for meat" do not differentiate whole species, except 
that they give you the first two and the last two as categories. 



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143. (Take) eight (head of cattle)(968) in (four) pairs: of 
sheep a pair, and of goats a pair; say, hath He 
forbidden the two males, or the two females, or (the 
young) which the wombs of the two females enclose? 
Tell me with knowledge if ye are truthful: 

968 I'lic sujjcistitions referred to in 6:139 and 5:103 are further ridiculed in this 
verse Mild the next. 

144. Of camels a pair, and oxen a pair; say, hath He 
forbidden the two males, or the two females, or (the 
young) which the wombs of the two females enclose? 
- Were ye present when Allah ordered you such a 
thing? But who doth more wrong than one who 
invents a lie against Allah, to lead astray men without 
knowledge? For Allah guideth not people who do 
wrong. 

145. Say: "I find not in the message received by me by 
inspiration any (meat) forbidden to be eaten by one 
who wishes to eat it, unless it be dead meat, or blood 
poured forth,(969) or the flesh of swine,- for it is an 
abomination - or, what is impious, (meat) on which a 
name has been invoked, other than Allah. s". But (even 
so), if a person is forced by necessity, without wilful 
disobedience, nor transgressing due limits,- thy Lord 
is Oft-forgiving, Most Merciful. 

969 Blood poured toith: as distinguished troni hlood adliering to tlesli, or the 
liver, or such other internal organs purifying the blood. 

146. For those who followed the Jewish Law, We forbade 
every (animal) with undivided hoof,(970) and We 
forbade them that fat of the ox(971) and the sheep, 
except what adheres to their backs or their entrails, or 
is mixed up with a bone: this in recompense for their 
wilful disobedience: for We are true (in Our 
ordinances). 

970 Zufur may mean claw or hoof; it is in the singular number; but as no animal 
has a single claw, and there is no point in a division of claws, we must look to a 
hoof for the correct interpretation. In the Jewish Law, (Leviticus. 11:3-6), 
'Whatsoever parteth the hoof, and is cloven footed, and cheweth the cud, among 
the beasts" was hmfnl as food, hut tlie camel, the coney (rabbit), and tlic liarc were 
not lawful, because lhe\' do nol "di\ide ihe hoof. Undivided hool iherelore is tlie 
correct interpretation. These three animals, unlawful to the Jews, are lawful in 
Islam. 4:160. 

971 In Leviticus, ( 7:23 ) it is laid down that "ye shall eat no manner of fat, of ox, 
or of sheep, or of goat." As regards the exceptions, it is to be noticed that priests 
were enjoined (Le\iticus. 7:6) to eat of the fat in the trespass offerir^, which was 
considered holy, viz.. "ilie nini])" (hack and bone) "and the fat that covereth the 
inwards" (entrails), (Le\iticus, 7:8). 

147. If they accuse thee of falsehood, say: "Your Lord is 
full of mercy all- embracing; but from people in guilt 
never will His wrath be turned back. 

148. Those who give partners (to Allah, will say: "If Allah 
had wished, we should not have given partners to Him 
nor would our fathers; nor should we have had(972) 
any taboos." So did their ancestors argue falsely, until 
they tasted of Our wrath. Say: "Have ye any (certain) 
knowledge? If so, produce it before us. Ye follow 
nothing but conjecture: ye do nothing but lie." 

972 As used by the Pagans, the argument is false, for it implies (a) that men have 
no [jcrsoual responsibility, (b) tiiat they are die victims of a Determinism against 
which they are liel])less, and (c) that they might therefore go on doing just what 
lliey liked. Il is also inconsistent, for if (b) is true, (c) caimot be true. Nor is it 
meant to be taken seriously. 



149. Say: "With Allah is the argument(973) that reaches 
home: if it had been His will. He could indeed have 
guided you all." 

973 On the other hand, the argument cuts true and deep, as from Allah to His 
creatures. Allah is Omnipotent, and can do all that we can conceive. But He, in 
His Plan, has given man some responsibility, and some choice in order to train 
man's will. If man fails, he is helped in various ways by Allah's mercy and grace. 
But man cannot go on sinning, and in a state of sin, expect Allah to be pleased 
with him (6:147). 

150. Say: "Bring forward your witnesses to prove that 
Allah did forbid so and so." If they bring such 
witnesses, be not thou amongst them(974): Nor 
follow thou the vain desires of such as treat our signs 
as falsehoods, and such as believe not In the 
Hereafter: for they hold others as equal with their 
Guardian-Lord. (975) 

974 rlie Pagan superstitious were of course baseless, and in many cases harmlul 
and debasing. If Allah's name was taken as supporting them, no true man of God 
could be taken in, or join in support simply because Allah's name was taken in 
vain. 

975 C£Q:\. Allah, who created and who cherishes and cares for all, should have 
the first claim on our attention. Those who set up false gods fail to understand 
Allah's true governance or their own true destiny. 

151. Say: "Come, I will rehearse what Allah hath 
(really)(976) prohibited you from": Join not anything 
as equal with Him; be good to your parents; kill not 
your children on a plea of want;- We provide 
sustenance for you and for them;- come not nigh to 
shameful deeds. Whether open or secret; take not life, 
which Allah hath made sacred, except by way oiF 
justice and law:(977) thus doth He command you, that 
ye may learn wisdom. 

976 Instead of following Pagan superstitions, and being in constant terror of 
imaginary taboos and prohibitions, we should study the true moral law, whose 
sanction is Allah's Law. The first step is that we should recognise that He is the 
One and Only Lord and Cherisher. The mention of goodness to parents 
immediately afterwards suggests: (1) tiiat Allah's love of us and care for us may— <)n 
an infinitely higher jjlane— he understood by <)ur ideal of parental love, which is 
IJiiieh unselfish; (2) lliiif our firsi diil\ among our fellow creatures is lo our lather 
and mother, whose love leads us to the conception of divine love. Arising from 
that is the conception of our converse duties to our children. Allah provides 
sustenance (material and spirimal) not only for us, but for them; hence any custom 
like the Pagan custom of sacrificing children to Moloch stands condemned. Then 
come the moral prohibitions against lewdness and all unseemly acts, relating to sex 
or othenvise, open or secret. I'liis is followed by the prohibition of killing or 
ligliliiig. All ihese things ;ue conformable to our own interests, and therefore true 
wisdom from our own point of view. 

977 For the comprehensive word, haqq, I have used the two words, "justice and 
law": other significations implied are: right, truth, what is becoming, etc. It is not 
only that human life is sacred, but all life is sacred. Even in killing animals for 
food, a dedicatory formula "in the name of Allah" has to be employed, to make it 
lawitil: see n. 698 to 5:4 and n. 962 to 6:138. 

152. And come not nigh to the orphan's property, except 
to improve it, until he attain the age of full strength; 
give measure and weight with (full) justice;- no 
burden do We place on any soul, but that which it can 
bear;- whenever ye speak, speak justly, even if a near 
relative is concerned; and fulfil the covenant of 
Allah;(978) thus doth He command you, that ye may 
remember. 

978 Cf.a A ;md n 682. 

153. Verily, this is My way, leading straight: follow it: 
follow not (other) paths: they will scatter you about 
from His (great) path: thus doth He command you. 
that ye may be righteous.(979) 



90 



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979 Note again the refrain with variations, in 6:151, 152 and 153. In verse 151, we 
have the moral law, which it is for our own good to follow: "Thus doth He 
command you, that ye may leam wisdom:" In verse 152, we have to deal justly and 
rigtidy witii others; wc are apt to think too mucti of ourseh'es and forget others: 
"Ttius doth He command you, tliat yc may rcmcmhcr:" In \ crsc 158 our attention 
is called to Ihc .Straight Way, the Way ol' Allah, ihc only Way that leads to 
righteousness: " Thus doth lie command \'ou, that \c may l>c righteous." 

154. Moreover, We gave Moses the Book, completing 
(Our favour) to those who would do right, and 
explaining all things(980} in detail,- and a guide and a 
mercy, that they might believe in the meeting with 
their Lord. 

980 The revelati(m to Moses went into the dekiils of people's lives, and thus 
served as a practical guide to the Jews and after them to the Christians. Admittedly 
the Message delivered by Christ dealt with general principles only and in no way 
with details. The message of Islam as in the Qur'an is the next complete giude in 
point of time after that of Moses. 

155. And this is a Book which We have revealed as a 
blessing: so follow it and be righteous, that ye may 
receive mercy: 

156. Lest ye should say: "The Book was sent down to two 
Peoples before us, and for our part, we remained 
unacquainted(981) with all that they learned by 
assiduous study:" 

981 Because the diligent studies of the earlier People of the Book were in 
languages foreign to the new People of Islam, or because they were meant for 
circumstances different from those of the new world after Islam. 

157. Or lest ye should say: "If the Book had only been 
sent down to us, we should have followed its guidance 
better than they." Now then hath come unto you a 
clear (sign)(982) from your Lord,- and a guide and a 
mercy: then who could do more wrong than one who 
rejecteth Allah. s signs, and turneth away therefrom? 
In good time shall We requite those who turn away 
from Our signs, with a dreadful penalty, for their 
turning away. 

982 The Qur'an and the life and the teaching of Muhammad, the Messenger of 
Allah. 

158. Are they waiting to see if the angels come to them, 
or thy Lord (Himself), or certain of the signs of thy 
Lord! the day that certain of the signs of thy Lord do 
come, no good will it do to a soul(983) to believe in 
them then if it believed not before nor earned 
righteousness through its faith. Say: "Wait ye: we too 
are waiting. "(984) 

983 "There is no merit in faith in tilings that you are compelled to acknowledge 
when they actually happen. Faitii is belief in things which \ou do no sec with your 
eyes but you undcrst;md witii your spiritual sense: if your whole will consents to it, 
it results in deeds of righteousness, which are the evidence of your faith ( Cf. 10:20 
). 

984 The waiting in the two cases is in quite different senses: the foolish man 
without faith is waiting for things which will not happen, and is surprised by the 
real things which do happen; the righteous man of faith is waiting for the fruits of 
righteousness, of which he has an assured hope; in a higher state of spiritual 
elevation, even the fruits have no personal meaning to him, for Allah is to him All- 
in-AU: ( 6:162 and 9:52). 



159. As for those who divide(985) their religion and 
break up into sects, thou hast no part in them in the 
least: their affair is with Allah. He will in the end tell 
them the truth of all that they did. 

985 Divide tlicir religion: (iarr^iqu) i.e., (1) make a distinction between one [jait of 
it and another, take the part which siuts them and reject the rest; or (2) have 
religion one day of the week and the world the rest of the six days; or (3) keep 
"religion in its right place," as if it did not claim to govern the whole life; make a 
sharp distinction between the secular and the religious, or (4) show a sectarian 
bias, seek differences in views, so as to break up the uuitv of Islam. 

160. He that doeth good shall have ten times as much to 
his credit: He that doeth evil shall only be 
recompensed according to his evil:(986) no wrong 
shall be done unto (any of) them. 

986 Allah is just as well as generous. To the good, the reward is multiplied ten 
times (i.e., far above merits) on account of His generosity. To the evil, the 
[nuiishmcut is no more than commensurate with their sin, and e\ en so the door of 
mercy is always open to those who sincerely repent and show it by their conduct 
(Cf.l-3»). 

161. Say: "Verify, my Lord hath guided me to a way that 
is straight,- a religion of right,- the path (trod) by 
Abraham the true in Faith, and he (certainly) joined 
not gods with Allah." 

162. Say: "Truly, my prayer and my service of sacrifice, 
my life and my death, are (all) for Allah, the Cherisher 
of the Worlds: 

163. No partner hath He: this am I commanded, and I am 
the first of those who bow to His will. 

164. Say: "Shall I seek for (my) Cherisher other than 
Allah, when He is the Cherisher of all things (that 
exist)? Every soul draws the meed of its acts on 
none(987) but itself: no bearer of burdens can bear of 
burdens can bear the burden of another. Your goal in 
the end is towards Allah. He will tell you the truth of 
the things wherein ye disputed." 

987 The doctrine of personal responsibility again. We are fully responsible for 
our acts ourselves, we cannot transfer the consetluences to someone else. Nor can 
anytme vicariously atone for our sins. If people have honest doubts or differences 
about importiuit questions of religion, tiicy should not start futile disputes. All will 
be clear in llic end. Our dul\' here is to niaint;un unity and discipline, and do the 
<km- riiat comes lo us (CT. I(i:2,i , 3,i:l«, :ind .33:38- 10). 

165. It is He Who hath made you (His) agents, 
inheritors(988) of the earth: He hath raised you in 
ranks, some above others: that He may try you in the 
gifts He hath given you: for thy Lord is quick in 
punishment: yet He is indeed Oft-forgiving, Most 
Merciful. 

988 Ci. 2:30 and n., where I ha\"e translated "Klialilah" as "Vicegerent", it being 
Allah's Plan lo m;ike .\d;un (as re])reseuting mankind) His \iccgerenl on earth. In 
C. 1, I h;i\'e construed ihe s;une word l>y the word ".Vgenl." .Vnother idea im])lied 
in "Khalifah" is that ol "successor, heir, or inheritor," i.e., one who has die ultimate 
ownership after the present possessors, to whom a life tenancy has been given by 
the owner, have passed away. In 15:23 occurs the striking word, "heirs" (warithun), 
applied to Allah: "We gi\ e life and de;idi, and We are the Heirs (or Inheritors)." 
The same idea occurs in 3:180, where see n, 185, ami 19:40. The translation here 
attempts to express both the ideas which I understand from the original. 



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The Noble Qur'an 



7, Al A'raf (The Heights) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Alif, Lam, Mim, Sad.(989) 

989 This is a combination of four Abbreviated Letters. For Abbreviated Ixtters 
generally, see Appendix I (at the end of Surah 2). The combination here includes 
the three letters AJif, Lam, Mim, which occurred at the beginning of Surah % and 
are discussed in n. 25 to 2:1. 

The additional letter Sad occurs in combination here and in Surah 19, and by 
itself at the beginning of S. 38, and nowhere else. The factor common to S. 1, S. 
19, and S. 38 is that in each case the core of the Surah consists in the stories 
((j;is;is) of the Prophets. In this Surah we have the stories ol Noah, Hud, Salih, Lot 
, Shu'ayb, and Moses, leading up to Muhammad, and in S. 38, the stories of 
David, Solomon, and Job similarly lead u]) lo Muhaniniad, occup\ing three out of 
the five sections. Surah 19 consists almost entirely of such stories. Can we 
understand Sad to stand for qasas, of which it is the most characteristic letter? In 
this Surah 7, we have also the spiritual history of mankind traced-the Beginning, 
the Middle, and the End, which, as explained in n. 25, might be represented 
symbolically by Alif, Lam, Mim. If so, this Surah, dealing with the Beginnii^, 
Middle, and End of man's syjiritiial stoiy, and illustrating it by the stories of the 
Prophets, might well be re])rcscutcd synibolicalh' In' the letters, Alif, Lam, Mim, 
S;t(L But no one can he dogmatic about these synil)ols. (R). 

2. A Book revealed unto thee,- So let thy heart be 
oppressed(990) no more by any difficulty on that 
account,- that with It thou mightest warn (the erring) 
and teach the Believers). 

990 Heart in the original, hrcnsl. I lia\ c used the word most a])])ropriatc to the 
English idiom. The meaning is tliat Al Mustafa is consoled for all tlie difficulties 
which he encountered in his mission, with the fact that he had clear guidance in 
the Book for his preaching. 

3. Follow (O men!) the revelation given unto you from 
your Lord, and follow not, as friends or protectors, 
other than Him. Little It is ye remember oi 
admonition. (991) 

991 This is added in order that men might not be puffed up with such htde 
knowledge as they possessed, for there are great heights to be scaled in the 
spiritual kingdom. 

4. How many towns have We destroyed (for their sins)? 
Our punishment took them on a sudden by night or 
while they slept for their afternoon rest. 

5. When (thus) Our punishment took them, no cry did 
they utter but this: "Indeed we did wrong. "(992) 

992 The spiritual stor\' of man begins with a prelude. Think of the towns and 
nations ruined by their iui{[uit\'. Allah gave them many opportunities, and sent 
them Warners and teachers. But the\' arrogantly went on in their e\il \va\s, till 
some tlreadtul calamit\' came like a tiiief in the night and wiped out their traces. In 
a warm climate the disturbance in the heat of the midday rest is even more than 
the disturbance at night. It was when the catastrophe came that the people realised 
their sins, but it was too late. 

6. Then shall we question those to whom Our message 
was sent and those by whom(993) We sent it. 

993 In the final reckoning, the warners and teachers will give evidence ot tiieir 
preaching the truth, and the w icked will themselves have to acknowledge the truth. 
We picture it like a courl sc cue. when the story is related, but the Judge knows all, 
c\'en more than the parties can Icll. 

7. And verily. We shall recount their whole story with 
knowledge, for We were never absent (at any time or 
place). (994) 



994 Allah {being All-Knowing ) is never absent from any place or at any time, for 
time and place are relative conceptions for our limited natures, while He is the 
Absolute, independent of such relative conceptions. (R). 

S. The balance that day will be true (to nicety): those 
whose scale (of good) will be heavy, will prosper: 

9. Those whose scale will be light, will be their souls in 
perdition, for that they wrongfully treated Our signs. 

10. It is We Who have placed you with authority on 
earth, and provided you therein with means for the 
fulfilment of your life:(995) small are the thanks that 
ye give! 

995 That is, all the material things which are necessary to sustain, beautify, and 
refine hfe, as well as all those powers, lacullies, and opportunities which are 
instrumental in bringing up life to a higher plane and preparing man for his high 
spiritual destiny. 

11. It is We Who created you and gave you shape;(996) 
then We bade the angels bow down to Adam, and they 
bowed down; not so Iblis; He refused to be of 
those(997) who bow down. 

996 Shape or form must be interpreted not only to refer to the physical form, 
which charges day by day, but also the various forms or shapes which our ideal 
and spiritual existence may take from time to time accordir^ to our inner 
experiences: Cf 82:8. It was after Adam (as standing for all mankind) had been so 
taught that the angels were asked to bow down to him, for, by Allah's grace, his 
status had actually been raised higher. N<)te the transition fR)m "you* (plural) in 
the first clause to "Adam" in the second clause: Adam and mankind are 
synonymous: the plural is reverted to in 7:14 , 16-18 (Cf 40:64). (R). 

997 Iblis not only refused to bow down: he refused to be of those who bowed 
down. In other words he arrogandy despised the angels who bowed down as well 
as man to whom they bowed down and he was in rebellion against Allah for not 
obeying His order. Arrogance, jeakmsy, and rebellion were his triple crime. 

12. ((Allah)) said: "What prevented thee from bowing 
down when I commanded thee?" He said: "I am better 
than he: Thou didst create me from fire, and him from 
clay."(998) 

998 Notice the subde wiles of Iblis: his egotism in putting himself above men, and 
his falsehood in ignoring die fact diat Allah had not merely made man's body from 
clay, but had gi\ cn him s])iriiual form-in other words, had taught him the nature of 
tilings and raised him al)o\"e (he angels. 

13. ((Allah)) said: "Get thee down from this:(999) it is 
not for thee to be arrogant here: get out, for thou art 
of the meanest (of creatures)." 

999 "This": the situation as it was tben-a rebellious creature impertinent to His 
Creator. At every step Ibhs falls lower: arrogance, jealousy, disobedience, egotism 
and untruth. 

14. He said: "Give me respite till the day they are raised 
up." 

15. ((Allah)) said: "Be thou among those who have 
respite."(1000) 

1000 Are there others under respite;' Yes, Iblis lias ;i huge army of wieked 
seducers, and those men who their dupes. For though degradation takes effect at 
once, its appearance may be lor^-delayed. 

16. He said: "Because thou hast thrown me out(lOOl) of 
the way, lo! I will lie in wait for them on thy straight 
way: 



92 



The Noble Qur'an 



1001 Another instance of Iblis's subtlety and falsehood. He waits till he gets the 
respite. Then he breaks out into a lie and impertinent defiance. The lie is in 
suggesting that Allah had thr<)v\'n him out of the Way, in other words misled him; 
whereas his own conthict was rcsiionsihlc for his degradation. The defiance is in 
his setting snares on the Straight Way to which Allah directs men. Iblis now falls a 
step lower than the five steps mentioned in n. 999. His sixth step is defiance. 

17. "Then will I assault them from before them and 
behind them, from their right and their left: Nor wilt 
thou find, in most of them, gratitude (for thy 
mercies). "(1002) 

1002 rhc assault of evil is from all sides. It takes advantage of eveiy weak point, 
and sometimes even our good and generous sympathies are used to decoy us into 
the snares of evil. Man has every reason to be grateful to Allah for all His lovir^ 
care and yet man in his folly forgets his gratitude and does the very opposite of 
what he should do (Cf. 17:61-65). 

18. ((Allah)) said: "Get out from this, disgraced and 
expelled. If any of them follow thee,- Hell will I fill 
with you all. 

19. "O Adam! dwell thou(1003) and thy wife in the 
Garden, and enjoy(1004) (its good things) as ye wish: 
but approach not this tree, or ye run into harm and 
transgression." 

1003 Now the story turns to man. He was placed in a spiritual Garden of 
iimocence and bliss, but it was Allah's Plan to give him a limited faculty of choice. 
All that he was forbidden to do was to approach the Tree, but he succumbed to 
Satan's suggestions. (R). 

1004 £>7/of; Kterally, "eat" the meaning of ta'ama 'm 6:14 , n. 847 and akala 'm. 
5:66, n. 776. 

20. Then began Satan(1005) to whisper suggestions to 
them, in order to reveal to them their shame(1006) 
that was hidden from them (before): he said: "Your 
Lord only forbade you this tree, lest ye should become 
angels or such beings as live forever." 

1005 The transition from the name "Iblis" to the name "Satan" is similar to that in 

, where it is cxphiincd in n. .32. 

1006 Our Iirsl ])arcuts as created l>y Allali (and ihis a])])lics to all of us) were 
innocent in matters material as well as spiritual. The)' knew no c\il. But the tacult\' 
of choice, which was given to them and wliich raised tiiem above the angels, also 
implied that they had the capacity of evil, which by the training of their own will, 
they were to reject They were warned of the danger. When they fell, they realised 
the evil. They were (and we are) still given the chance, in this life on a lower plane, 
to make good and recover the lost status of innocence and bliss. 

21. And he swore to them both, that he was their sincere 
adviser. 

22. So by deceit he brought about their fall: when they 
tasted of the tree, their shame became manifest to 
them, and they began to sew together the leaves of 
the garden over their bodies. And their Lord called 
unto them: "Did I not forbid you that tree, and tell you 
that Satan was an avowed enemy unto you?" 

23. They said: "Our Lord! We have wronged our own 
souls: If thou forgive us not and bestow not upon us 
Thy Mercy, we shall certainly be lost." 

24. ((Allah)) said: "Get ye down. With enmity between 
yourselves. On earth will be your dwelling-place and 
your means of livelihood,- for a time." 

25. He said: "Therein shall ye live, and therein shall ye 
die; but from it shall ye be taken out (at last). "(1007) 

1007 Cf. this whole passage about Adam witii the passage in 2:30 -39, and with 
other passages in subsequent Surahs. In places the words are precisely the same, 
and yet the whole argument is different In each case it exactiy fits the context In 



S. % the argument was about the origin of man. Here the argument is a prelude to 
his history on earth, and so it continues logically in the next section to address the 
Children of Adam, and goes on aftcn\ ards \\ith the story of the various prophets 
that came U) guide mankind, liutli is one, l)ut its apt presentment in human 
words shows a dillerent tacet in dillcrenl conlexts. 

26. O ye Ch ild ren of Adam ! We have bestowed 
raiment(1008) upon you to cover your shame, as well 
as to be an adornment to you. But the raiment of 
righteousness,- that is the best. Such are among the 
Signs of Allah, that they may receive admonition! 

1008 There is a donbk' plulosophy ol clothes here, l<> correspond witli ihe (i<)ui>le 
signification ol \ crse 20 alxne, as explained in n. lOOfi. Spiritualh', Allah crealed 
man "bare and alone" (6:94): the soul in its naked purity and beauty' knew no 
shame because it knew no guilt after it was touched by guilt and soiled by evil, its 
thoughts and deeds became its clothing and adornments, good or bad, honest or 
meretricious, according to the inner motives which gave them colour. So in the 
case of the body: it is pure and beautiful, as long as it is not defiled by misuse; its 
clothing and ornaments nia\' he good or nierctricious. according to the motives in 
the mind and character; il good, tiicy arc the s\inhols ol pnnt\' and hcant\"; hut the 
best clothing and ornament we could have comes from righteousness, which 
covers the nakedness of sin, and adorns us with virtues. (R). 

27. O ye Children of Adam! Let not Satan seduce you, in 
the same manner as(1009) He got your parents out of 
the Garden, stripping them of their raiment, to expose 
their shame: for he and his tribe watch you from a 
position where ye cannot see them: We made the evil 
ones friends (only) to those without faith. 

1009 That is, by fraud and deceit-by putting \<;>u oil \()nr guard and telling lies. 
Adam's sioiy here becomes an introduction to the later spiritual history of 
mankind: 7:20 -22. In the Garden, Satan's deceit stiipped off dieir raiment of 
honour and innocence. In this life, on a lower plane, he seeks to strip us of the 
raiment of righteousness. And he can take up positions on a vantage ground of 
worldly yiower or influence or riches, in which he and his confederates are not 
seen in tiieir true colours. They ma\' assume a fair-seeming disguise of 
disinterested friendship or high motives of patriotism or public spirit, or loyalty to 
ancestors, when beneath it there is nothir^ but spite and selfishness. 

28. When they do aught that is shameful, they say: "We 
found our fathers doing so"; and "(Allah) commanded 
us thus": Say: "Nay, Allah never commands what is 
shameful: do ye say of Allah what ye know not?" 

29. Say: "My Lord hath commanded justice; and that ye 
set your whole selves (to Him)(1010) at every time 
and place of prayer, and call upon Him, making your 
devotion sincere as in His sight: such as He created 
you(lOll) in the beginning, so shall ye return." 

1010 For \v;ijh, see 2:112 and n. 114. Our de\"otion should he sincere, not as in 
other men's sight, hut h\' ])resenting our whole sehcs, heart and soul, to Allah. 
Even so, it ma\' not l)e enough; tor ihe sight ol our heart and soul may be faulty. 
We should call upon Allah to gi\e us the light, by which our sincerity may 
commend itself to Him as true sincerity "as in His sight". 

1011 Cf. 6:94. Our sincerity should be real sincerity, as in His sight, for when we 
return to Him, we shall be stripped of all pretence, even such self-deception as 
may satisfy us in this life (see also 29:65 and 31:32). 

30. Some He hath guided: Others have (by their choice) 
deserved the loss of their way;(1012) in that they 
took the evil ones, in preference to Allah, for their 
friends and protectors, and think that they receive 
guidance. 

1012 Guidance is for all. But in some it takes effect; in others tiie doors are closed 
against it, because they have taken Evil for their friend. If tiiey have lost their way, 
they ha\'e richly desened it; lor they deliberately took their choice, e\"en tiiough, 
in their self-righteousness, they may think tiiat their sin is tiieir virtue, and that 
tfieir Evil is tiieir Good ^-0^36:7 and 17:16 ). 

31. O Children of Adam! wear your beautiful 
apparel(1013) at every time and place of prayer: eat 



93 



The Noble Qur'an 



and drink: But waste not by excess, for Allah loveth 
not the wasters. 

1013 Beautiful apparel: zinah: adtjrnments or apparel for beautiful li\ing: 
construed to mean not only elotlies that add j^aee to the wearer, hut toilet and 
cleanliness, altenlion to hair, and other small jiersonal details which no self- 
respecting man or woman ought lo neglect when going solemuh' e\"eu hetore a 
great human dignitan', it ouh' out ol resjiect tor the dignit\' ot the occasion. IIovv 
much more important it is to attend to these details when we solemnly apply our 
minds to the Presence of Allah. But the caution against excess applies: men must 
not go to prayer in silks or ornaments appropriate to women. Similarly sober 
food, good and wholesome, is not to be divorced from offices of religion; only the 
caution against excess applies strictly. A dirty, unkept, slovenly Faqir could not 
claim sanctit\' in Islam. (R). 

32. Say: Who hath forbidden the beautiful (gifts) of 
Allah,(1014) which He hath produced for His servants, 
and the things, clean and pure, (which He hath 
provided) for sustenance? Say: They are, in the life of 
this world, for those who believe, (and) purely(1015) 
for them on the Day of Judgment. Thus do We explain 
the signs in detail for those who understand. 

1014 Asceticism often means the negation of art and beauty, it has no necessary 
sanctity attached to it 

1015 The beautitlil and good things of life are really meant for, and should be the 
privilege of those with faith in Allah. If they do not always have them in this life, 
and if there is sometimes the semblance of others havir^ them who do not 
deserve them, let us at least consider the matter in another light. Our Faith in 
Allah's wisdtJm is unshaken and we know that these are but fleeting and mixed 
tyjjes of tlie things in the spiritual world. Their ])ure counterparts in the s])iritual 
world will be only for those who proved, in all tiie trials of this world, tiiat they had 
faidi. 

33. Say: the things that my Lord hath indeed forbidden 
are:(1016) shameful deeds, whether open or secret; 
sins and trespasses against truth or reason; assigning 
of partners to Allah, for which He hath given no 
authority; and saying things about Allah of which ye 
have no knowledge. 

1016 The torhidden things are described in four categories: (1) what is shameful 
or unbecoming; the sort ot things which ha\ e also legal and social sanctions, not of 
a local but of a universal kind; tiiey may be called offences against society'; (2) sins 
against self and trespasses or excesses of every sort; these are against truth and 
reason; here would come in indiscipline, failure in doing intangible duties not 
clearly defined by law; selfishness or self-aggrandisement, which may be condoned 
by custom and not punished by law, etc.; (3) erecting fetishes or false gods; this is 
treason against the true God; and (4) corrupting religion by debasing superstitions, 
etc. 

34. To every people is a term(1017) appointed: when 
their term is reached, not an hour can they cause 
delay, nor (an hour) can they advance (it in 
anticipation). 

1017 People: uninuih. I do not know whether "generation" would not he more 
appro])riate here. If so, it would reier lo the 'rime-S|)irit, lor it attects a whole 
numfjer ot people living contemporaneously, and while we deal grammatically 
with a group, we really have in mind the individuals composir^ the group. 
Anyway, the lesson is what is suggested in the following verses. There is only a 
limited time for an individual or for a group of people (Cf. 10:49 ). If they do not 
make good during that time of probation, the chance is lost, and it cannot come 
again. We cannot retard or advance the march of time by a single hour or minute. 
("Hour" in the text expresses an indefinite but short period of time.) 

35. O ye Children of Adam! whenever there come to you 
messengers from amongst you, rehearsing My signs 
unto you,- those who are righteous and mend (their 
lives),- on them shall be no fear nor shall they grieve. 

36. But those who reject Our signs and treat them with 
arrogance,- they are companions of the Fire, to dwell 
therein (forever). (1017-A) 

1017-A (0: 2:167, 39:72, and 40:76) 



37. Who is more unjust than one who invents a lie 
against Allah or rejects His Signs? For such, their 
portion(1018) appointed must reach them from the 
Book (of decrees): until, when our messengers (of 
death) arrive and take their souls, they say: "Where 
are the things that ye used to invoke besides Allah." 
They will reply, "They have left us in the lurch," And 
they will bear witness against themselves, that they 
had rejected Allah. 

1018 It must not be supposed that the rebels against Allah would at once be cut 
off in this life for their sins. I'hey will get the portion allotted to them, including 
the good tilings oi hie and the chance ot re])entance and relormation, during dieir 
probationary period on this earth. During tiiat ])eriod (he\' will have a lull run. 
After that period expires, they will be called to account, f hey will themselves see 
that the false things in which they put their trust, were false, and they will confess 
their sin, but it will be too late. 

38. He will say: "Enter ye in the company of the peoples 
who passed away before you - men and jinns, - into 
the Fire." Every time a new people enters, it curses its 
sister-people (that went before), until they follow 
each other, all into the Fire. Saith the last about the 
first: "Our Lord! it is these that misled us: so give 
them a double penalty in the Fire." He will say: 
"Doubled(1019) for all" : but this ye do not 
understand. 

1019 The earlier generalions commitled a double crime: (1) ihcir own sins, (2) the 
bad example tiiey set tor those that followed. We are responsible not only for our 
own misdeeds, but for those which our example and our teaching to our juniors 
may induce them to commit But it does not lie in the mouth of the juniors to ask 
for a double punishment f<)r seniors: the motive is not justice, but pure spite, 
which is itself a sin. Further, the later generations have to answer for two things: (f ) 
their own sins, and (2) their failure to learn from the past, from ihe experiences of 
those who preceded them. 'i'he\' should ha\e an ad\anlage m this respect, being 
"in the loremost files ol 'I'ime," l)ul lhe>' did nol learn. 'Hius there was nothing to 
choose hchwcn llic earlier and later generations in the matter ot guilt But how 
few peo])le undersiand this! (CT. 1 1:20 , 2.">:f)9, ;-lH:68, and HHifif). 

In 6:f60, we were told tiiat good was rewarded tenfold, but evil was [lunished 
according to its guilt in perfect justice. This verse is in no way inconsistent with it 
Two crimes must have a double penalty. (R). 

39. Then the first will say to the last: "See then! No 
advantage have ye over us; so taste ye of the penalty 
for all that ye did !"(1020) 

1020 Wrongdoers h:i\"c rcalh' no sense of hononr towards eaeh odier. "Honour 
among diieves" is an exeeptional, not air ordinaiy, experience. In real lite, guilt and 
crime are apt to indulge in mean spite and bitter recriminations against 
accomplices. 

40. To those who reject Our signs and treat them with 
arrogance, no opening will there be of the gates of 
heaven, nor will they enter the garden, until the camel 
can pass through the eye of the needle: Such is Our 
reward for those in sin. 

41. For them there is Hell, as a couch (below) and folds 
and folds of covering above: such is Our requital of 
those who do wrong. 

42. But those who believe and work righteousness,- no 
burden do We place on any soul, but that which it can 
bear,- they will be Companions of the Garden, therein 
to dwell (for ever). 

43. And We shall remove from their hearts any lurking 
sense of injury;-(1021) beneath them will be rivers 
flowing;- and they shall say: "Praise be to Allah, who 
hath guided us to this (felicity): never could we have 
found guidance, had it not been for the guidance of 
Allah, indeed it was the truth, that the messengers of 



94 



The Noble Qur'an 



our Lord brought unto us." And they shall hear the 
cry: "Behold! the garden before you! Ye have been 
made(1022) its inheritors, for your deeds (of 
righteousness}." 

1021 A man who may have suffered or been disappointed may have a lurking 
sense of injury at the back of his mind, which may spoil his enjoyment on accx)unt 
of past memory intruding in the midst of fclicit\'. In such cases mcmon' itself is 
yjaiii. Even sorrow is intensified h\' memory: ;is Tennyson sm\'s, "A sorrow's crown 
o[ s()rr()\\>> IS lenicniliering ha])])ier ihings." But lhat is in lliis our iinperlecl lilc. hi 
ihe perlect Ichcily ol ihe righteous, ail such leeliugs wiW be hlotlcd oul. No 
"heartaches" then and no nieniories ol iheni! 'I'he clouds o[ tlie ])asl will hnxc 
dissolved in glorious light, and no past happiness will he coniparal)le with the 
perfect happiness which will have then been attained. Nor will any sense of envy 
or shortcoming be possible in that perfect bliss. 

1022,|csus said: "Blessed are the meek, for they shall inheril ihe earlh": Malt. .):.>. 
Here we are told: blessed are the righteous, tor they shall inherit tlic kingdom ot 
heaven. The stress here is on actual practical deeds of righteousness: whether they 
find their rewards on earth or not is immaterial: their attention is directed to an 
infinitely greater reward, the kir^dom of Heaven . In the Sermon on the Mount 
this is promised to the "poor in spirit": Matt 5:3. 

44. The Companions of the Garden will call out to the 

Companions of the Fire: "We have indeed found the 
promises of our Lord to us true: Have you also found 
Your Lord's promises true?" They shall say, "Yes"; 
but(1023) a crier shall proclaim between them: "The 
curse of Allah is on the wrong-doers;- 

1023 The Companions of the Fire can only answer a sir^le word, Tes," such is 
their state of misery. Even so, their voice is drowned in the voice of the Crier, who 
explains their state: they are in a state of curse, that is, deprivation of the Grace 
and Mercy of Allah. Such deprivation is the highest misery that souls can suffer. 

45. "Those who would hinder (men) from the path of 
Allah and would seek in it something crooked:(1024} 
they were those who denied the Hereafter." 

1024 The unrighteous reflect their own crooked mind when the ])alh ol Allah is 
before them. Insteatl of going straight, they tr>' to find something in it tliat suits 
their own crooked ideas. Frankly they have no faith in the final Goal, the 
Hereafter /0: 11:19). 

46. Between them shall be a veil/ and on the 
heights(1025) will be men who would know every one 
by his marks: they will call out to the Companions of 
the Garden, "peace on you": they will not have 
entered, but they will have an assurance (thereof). 

1025 This is a ditiicult passage, and Commentators have interpreted it in different 
ways. Three distinct schools of thought may be discerned in the interpretation. (1) 
One school thinks that the men on the Heights are Angels, or such men of exalted 
spiritual dignity {e.g:, the great Prophets), as will be able to know the souls at sight 
as regards their spiritual worth: tlie Heights vrill be tlicir exalted stations, from 
which they will welcome the righteous with a salutation of peace, even before the 
righteous have entered hea\"en; the salutation of jieace being itself an assurance of 
salvation to those whom they salute. (2) Anotiicr school of tliought tliinks tiiat the 
men on the Heights are such souls as are not decidedly on the side of merit or 
decidedly on the side of sin, but evenly balanced on a partition between heaven 
and hell. Their case is yet to be decided, but their salutation to the righteous is a 
wistful salutation, because they hope for Allah's Mercy. (3) The third line of 
inter])retation, willi \\ liirli I a<;ree. is ck)se to the first, with this exception, that the 
])aitilu)ii and the llcij;hh arc liguiative. The higher souls will rejoice at the 
approaching salvation ot die righteous. 



47. When their eyes(1026) shall be turned towards the 
Companions of the Fire, they will say: "Our Lord! send 
us not to the company of the wrong-doers." 

1026 Thcj'r eyes: according to interpretation (2) of the last note, "their J 'would 
refer to the people whose fete has not yet been deci<led, and the speech would be 
theirs; according to interj)retations (1) and (3) in that note, "their" would refer to 
the Companions of the Garden, who would realise the terrible nature ol hell, and 
express tiieir horror ol it. I ])reler llie latter. Tlicn ihc mention ol the "men on the 
Heights" and their speech in verse 48 conies in naturally as a ditterent kind of 
speech from a different kind of men. 



48. The men on the heights will call to certain men whom 
they will know from their marks, saying:(1027) "Of 
what profit to you were your hoards and your arrogant 
ways? 

1027 This speech is in tiiree parts: (1) tiie last lines ot this verse are addressed to 
the Companions of the Fire, reminding them (as a bench of judges might speak to 
a prisoner) of the futility of their wealth and riches and arrogance in their earthly 
life; (2) the second part, in the first half of verse 49, recalls to their minds how 
false was their contempt of the good but lowly men who are now to be the 
inheritors of Heaven; and (3) the latter part of verse 49, "enter ye the Garden" is 
addressed to the Blessed, to give them a welcome to their state of felicity. 

49. "Behold! are these not the men whom you swore that 
Allah with His Mercy would never bless? Enter ye the 
Garden: no fear shall be on you, nor shall ye grieve." 

50. The Companions of the Fire will call to the 
Companions of the Garden: "Pour down to us water or 
anything that Allah doth provide for your sustenance." 
They will say: "Both these things hath Allah forbidden 
to those who rejected Him. "(1028) 

1028 The Companions of the Fire will thirst for water and not get it, and for 
sustenance which will not be theirs, while the Companions of the Garden will have 
the crystal waters of the springs and rivers and they will enjoy the bliss of Allah's 
Countenance, which vrill he their supreme nourishment and the fruit of their fife 
of probation and seeking. These things will not be transferable. Cf. also 37:41-47, 
37:11 17, 17:1.), and 62-67. (R). 

51. "Such as took their religion to be mere amusement 
and play, and were deceived by the life of the world." 
That day shall We forget them(1029) as they forgot 
the meeting of this day of theirs, and as they were 
wont to reject Our signs. 

1029 "Forgettulness" may be involuntiuy, from a defect ot memoiy, or figuratively, 
a deliberate turning away from, or ignoring of, something we do not want, as when 
we say in an argument, "you conveniendy forget that so-and-so is so-and-so." Here 
the latter kind is meant. If men deliberately ignored the Hereafter in spite of 
warnings, can they expect to be received by Allah, Whom they themselves 
rejected? ( Cf. 9:67 and Xfr.M). 

52. For We had certainly sent unto them a Book, based 
on knowledge, which We explained in detail,- a guide 
and a mercy to all who believe. 

53. Do they just wait for the final fulfilment(1030) of the 
event? On the day the event is finally fulfilled, those 
who disregarded it before will say: "The messengers 
of our Lord did indeed bring true (tidings). Have we no 
intercessors now to intercede on our behalf? Or could 
we be sent back? then should we behave differently 
from our behaviour in the past." In fact they will have 
lost their souls, and the things they invented will 
leave them in the lurch. 

1030 If those without faith want to wait and see what happens in the Hereafter, 
they will indeed learn the truth, but it will be too late for them to profit by it then. 
All the false ideals and false gods which they put tiieir trust upon will leave them in 
the lurch. If they thought that the goodness or greatness of others would help 
them, they will be undeceived on the day when their personal resp<)nsibilit\' vrill he 
enforced. There vrill be no salvation except on their own record. How they will 
then wish that they had another chance! But their chance will be gone ( Cf. 10:39 
and 32:14). 

54. Your Guardian-Lord is Allah, Who created the 
heavens and the earth(1031) in six days, and is firmly 
established on the throne(1032) (of authority): He 
draweth the night as a veil o'er the day, each seeking 
the other in rapid succession: He created the sun, the 
moon, and the stars, (all) governed by laws under His 
command. Is it not His to create and to govern? 



95 



The Noble Qur'an 



Blessed be Allah, the Cherisher and Sustainer of the 
worlds! 

1031 A sublime verse, comparable to the Throne Verse, 2:255. The Creation in 
SIX D:iys is of foiirsc metaphorical. In 4,):14, the "Days of Allah" refer not so much 
to time as to the growth in us ol a spiritual sense, a sense ot sin and a sense oi 
Allah's Merc\'. In 22:47 , we are told diat a Da\' in the sight of Allah is like a 
thousand years ot our reckoning, and in 70:4, the comparison is widi .>(),()()() oi 
our years. In the history ot our material eartli, we may reckon six gieat epochs ot 
evolution. The significance of the figure six will be discussed in connection with 
41:9-12, where the matter is referred to in more detail. 

1032 Here, we are lold ol the crealion ol die IIea\ens and die Earth in six da\s. 
But lest we should he ol>sessed widi die Jewish idea dial Allah rested on the 
se\eiidi day, we are told Uiat die C.'readoii was hul a ])relude lo Allah's work: tor 
His autliorit>' is exercised constandy by die laws which Me establishes and entorees 
in all parts of His Creation. The beautiful imagery of night and day seeking out 
each other in rapid succession is still further enforced in the Arabic by the double 
accusati\'e of die xcvh y yughshi, showing the JTiuto/ iiilcraclions of (he day and 
die night, each ctnerhig the other in turn. The Heavenly bodies show an order 
which is evidence of His constant care and government. Not only that, but it is 
only He Who creates, maintains, and governs, and no one else. (R). 

55. Call on your Lord with humility and in private:(1033) 
for Allah loveth not those who trespass beyond 
bounds. 

1033 In prayer, we must a\<;>id an\' arrogance or show or loudness, or \"aiiit\' ot 
requests or words. If excess is condemned in all diings, it is specially worthy ot 
condemnation when we go humbly before our Lord-we poor creatures before the 
Omnipotent, Who knoweth all. 

56. Do no mischief on the earth, after it hath been(1034) 
set in order, but call on Him with fear(1035) and 
longing (in your hearts): for the Mercy of Allah is 
(always) near to those who do good. 

1034 The man who prays vyath humility and earnestness finds the ground 
prepared by Allah for his spiritual advancement. It is all set in order, and cleared 
of weeds. He does not, like the wicked, upset that order, to introduce evil or 
mischief into it 

1035 (Cf. 30:46). Fear and longing: the fear of Allah is really a fear lest we should 
diverge from His Will, or do anything which would not be pleasing to Him: unlike 
ordinary fear, it therefore brings us nearer to Allah, and in fact nourishes our 
longing and desire for Him. 

57. It is He Who sendeth the winds like heralds of glad 
tidingS/ going before(1036) His mercy: when they 
have carried the heavy-laden clouds. We drive them to 
a land that is dead, make rain to descend thereon, and 
produce every kind of harvest therewith: thus shall 
We raise up the dead: perchance ye may remember. 

1036 The Parable is complete in its tiijjie significance. (1) In the physical world 
the winds go like heralds of glad ridings; lliey are the advance guard, behind which 
is coming a great army of winds dri\iiig hea\ il\' laden clouds before it; the wise 
Providence of AUali is dieir (Jeiieral, who direcis them lowards a ])arclied land, on 
which the clouds deliver their gladdening showers of mercy, which convert the 
dead land into a living, fertile, and beautiful land bearing a rich harvest (Cf. 25:48). 
(2) In the spiritual world, the winds are the great motive forces in the mind of 
man, or in the world around him, that bring the clouds or instruments of Allah's 
Mercy, which descend and fertilise souls hitherto spiritually dead. (3) If we can see 
or experience such things in our life here below, can we doubt the resurrection!' 

58. From the land that is clean and good, by the will of 
its Cherisher, springs up produce, (rich) after its 
kind:(1037) but from the land that is bad, springs up 
nothing but that which is niggardly: thus do we 
explain the signs by various (symbols) to those who 
are grateful. (1038) 

1037 The triple parable explained in the last note is here continued. {1) In the 
physical world, the fertilising showers of rain yield a rich harvest on good soil, but 
bad soil yields httie or nothing, (2) In the, s])iriiual world, also, Allah's Mercy 
evokes no response in some souls wliich have chosen evil. (3) In the final 
reckoning, though all will be raised, not all will achieve the fulfilment of their lives. 

1038 Those wJio are grateful are those who joyfully receive Allah's Message, and 
respond to it by deeds of hoUness and righteousness. 



59. We sent r4oah to his people. (1039) He said: "O my 
people! worship Allah, ye have no other god but Him. I 
fear for you the punishment of a dreadful day! 

1039 The story of Noah in greater detail will be found in 6:25 -49. Here the 
scheme is to tell briefly the stories of some of the Prophets between Noah and 
Moses, and lead up thus to a lesson for the contemporaries of the Prophet 
Muhammad himself. When Noah attacked the wickedness of his generation, he 
was laughed at for a madman, for he mentioned the Great Day to come in the 
Hereafter, Allah's retribution came soon afterwards- the great flood, in which his 
unbehevir^ people were drowned, but he and those who believed in him and 
came into the Ark were saved. 

60. The leaders of his people said: "Ah! we see thee 
evidently wandering (in mind)." 

61. He said: "O my people! No wandering is there in my 
(mind): on the contrary I am a messenger from the 
Lord and Cherisher of the worlds! 

62. "I but fulfil towards you the duties of my Lord's 
mission: Sincere is my advice to you, and I know from 
Allah something that ye know not. 

63. "Do ye wonder that there hath come to you a 
message from your Lord, through a man of your own 
people, to warn you,- so that ye may fear Allah and 
haply receive His Mercy?" 

64. But they rejected him, and We delivered him, and 
those with him, in the Ark: but We overwhelmed in the 
flood those who rejected Our signs. They were indeed 
a blind people! 

65. To the 'Ad people,(1040) (We sent) Hud, one of their 
(own) brethren: He said: O my people! worship Allah, 
ye have no other god but Him will ye not fear 
((Allah))?" 

1040 The 'Ad jieople, with their proyjiiet Hud, are mentioned in main' ])laces. See 
especialh' 2f):12H-l 10, and 1(k21-25. Their story l)elongs lo Arabian tradinon. 
Their epom inoiis aiiceslor 'Ad was lourth in geiieralioii ironi Noah, ha\iiig l)eeii 
a son ol 'Au>>, llic son ol Aram . die son oi Sam, die son oi Noah. riic\" ()rru])icd 
a large nacl ol counlr\' ni Soudiern Arabia, extending Ironi 'Unian at die mouth of 
the Persian Gulf to Hadramawt and Yemen at the southern end of the Red Sea . 
The people were tall in stature and were great builders. Probably the long, winding 
tracts of sands (ahqaf) in their d<)minions (46:21) were irrigated with canals. They 
forsook the true God, and oppressed their [jcople. A three-year famine visited 
them, hut yet they took no warning. At length a terrible blast ot wind destroyed 
diem and iiieir land, but a remnant, known as the second 'Ad or the Tliamud (see 
below) were saved, and afterwards suffered a similar fate for dieir sins. 

The tomb of the Prophet Hud (qohr Nabi Hud) is still traditionally shown in 
Hadramut, latitude l.')°\ and longitude 19V.£ T\ about 90 miles north of Mukalla. 
There are ruins and iiiscri})iioiis in the neighhourhood. See "Iladrainut: Some of 
its Mysteries Unveiled," by D. van der Meulen and H. von Wissmann, Leyden , 
1932. (R). 

66. The leaders of the Unbelievers among his people 
said: "Ah! we see thou art an imbecile!" and "We think 
thou art a liar!" 

67. He said: "O my people! I am no imbecile, but (I am) a 
messenger from the Lord and Cherisher of the worlds! 

68. "I but fulfil towards you the duties of my Lord's 
mission: I am to you a sincere and trustworthy 
adviser. 

69. "Do ye wonder that there hath come to you a 
message from your Lord through a man of your own 
people, to warn you? call in remembrance that He 
made you inheritors after the people of Noah, and 
gave you a stature tall among the nations. Call in 



96 



The Noble 



Q u r ' a n 



remembrance the benefits (ye have received) from 
Allah, that so ye may prosper." 

70. They said: "Comest thou to us, that we may worship 
Allah alone, and give up the cult of our fathers? bring 
us what thou threatenest us with, if so be that thou 
teiiest the truth!" 

71. He said: "Punishment and wrath have already(1041) 
come upon you from your Lord: dispute ye with me 
over names which ye(1042) have devised - ye and 
your fathers,- without authority from Allah, then wait: 
I am amongst you, also waiting." 

1041 The past tense niMv be iiiKlcrstood in ihrcc ways. (1) A terrible laiiiiiic iiad 
already afflicted the 'Ad as a warning l>ei<>re they were <)\"envhelnied in the liiial 
l)last ol hoi wind (see the last note). (2) 'I'he lenible insolence and sin into which 
diey bad iallen was itself a punishment. (H) The [iropbetic past is used, as nmcb as 
to say: "Behold! 1 see a dreadful calaniiti,': it is already on you!" 

1042 Why dispute over names and imaginaiy gods, the inventions of yonr minds:' 
Come to realities. II \<)u ask lor the [junishment ami are waiting in insolent 
defiance, what can I tlo but also waiti*- in fear and trembling for you, for 1 know 
that Allah's punishment is sure! (Cf.5S:2S). 

72. We saved him and those who adhered to him. By Our 
mercy, and We cut off the roots of those who rejected 
Our signs and did not believe. 

73. To the Thamud people(1043) (We sent) Salih, one of 
their own brethren: He said: "O my people! worship 
Allah, ye have no other god but Him. Now hath come 
unto you a clear (Sign) from your Lord! This she-camel 
of Allah is a Sign unto you: So leave her to graze in 
Allah. s earth, and let her come to no harm, or ye shall 
be seized with a grievous punishment.(1044) 

1043 The Thamud people were the successors to the culture and civilisation of 
the 'Ad ])eople, tor whom see n. 10 '10 and 7:6,') above. They were cousins to the 
'Ad, a])])arently a younger branch ol the same race. Their stor>' also belongs to 
Ai abian tradition, according to which their eponymous ancestor Thamud was a 
son of 'Abir {a brother of Aram ), the son of Sam, the son of Noah. Their seat was 
in the northwest corner of Arabia (Arabia Petraea), between Madman and Syria . 
It included both rocky country (Jnjr, 15:80), and the spacious fertile valley (Wadi) 
and plains country of Qura, which begins just north of the City of Madinah and 
was traversed by the Hijaz Railway. When the Prophet in the 9th year of the 
Ilijrah led his expedition to Tabuk (about 400 miles north ol Madinah) against 
the Roman forces, on a rcfjorted Roni;ui in\"asion from Syria , he and his men 
came across the archaeological remain^ ol Thamud. The recenth' exca\ate(l rock 
city of Petra , near Ma'an, may gt> back lo Thamud, tiiougli its architecture has 
many features connecting it with Egyptian and Graeco-Roman culture overlayir^ 
what is called by European writers Nabataean culture. Who were die Nabataeans? 
They were an old Arab tribe which played a considerable part in history after they 
came into conflict with Antigonus 1 in 312 B.C. Their capital was Petra , but they 
extended their territon' right up to the Euphrates . In 8,) B.C. the\' were lords of 
Damascus under their king Haritha (Aretas ol Roman histon). Tor some time 
they were allies ol the Roman Kmjjirc and held the Red Sea littoral. 'The Emperor 
'Trajan reduced them and aniRXL'd llicir territor\' in A.C. !().>. 'The Nal>ataeans 
succeeded Thamud ot Arabian trachtion. Thamud are mentioned by name in an 
inscription of the Assyrian King Sargon, dated 715 B.C., as a people of Eastern 
and Central Arabia (Encyclopcdhi, of Ishm). See also Appendix VII to S. 26. 

With the advance ol materia! ci\"ilisation, Thamud people became godless and 
arrogant, and were destroyed by an earthquake. Their prophet and wamer was 
Salih, and the crisis in their history is connected with the story of a wonderful she- 
camel: see next note. 

1044 The story of this wonderful she-camel, that was a sign Lo the Thamud, is 
variously told in tradition. We need not follow the various versions in the 
traditional story. What we are told in the Qur'an is: that (1) she was a Sign or 
Symbol, which the Prophet Salih, used for a warning to the haughty o[)[)ressors of 
die poor; (2) there was scarcity" ol water, and the arrogant or pri\ileged classes 
tried to prevent the access of tiie poor or their catde to die springs, while Salih 
intervened on their behalf (26:155, 54:28); (3) like water, pasture was considered a 
free gift of nature, in this spacious earth of Allah (7:73), but the arrogant ones tried 
to monopolise the pasture also; (4) this particular she-camel was made a test case 
(54:27) to see if the arrogant ones would come to reason; (5) the arrogant ones, 
instead of yielding to the reasonable rights of the people, hamstrung the poor she- 
camel and slew her, probably secredy (91:14, 54:29); the cup of their iniquities was 



full, and the Thamud people were destroyed by a dreadful earthquake, which 
threw them prone on the ground and buried them with their houses and their fine 
buildings. 

74. "And remember how He made you inheritors after 
the 'Ad people and gave you habitations in the land: 
ye build for yourselves palaces and castles in (open) 
plains, and carve out homes in the mountains; so 
bring to remembrance the benefits (ye have received) 
from Allah, and refrain from evil and mischief on the 
earth." 

75. The leaders of the arrogant party among his people 
said to those who were reckoned powerless - those 
among them(1045) who believed: "know ye indeed 
that Salih is a messenger from his Lord?" They said: 
"We do indeed believe in the revelation(1046) which 
hath been sent through him." 

1045 As usually hajipens in such cases, the Believers were the lowly and the 
humble, and the oppressors were the arrogant, who in selfishly keepii^ back 
nature's gifts (which are Allah's gifts) from the people, were deaf to the dictates of 
justice and kindness. Salih took the side of the unprivileged, and was therefore 
himself attacked. 

1046 Notice the relation l)etween the (luestion and the answer. The godless chiefs 
wanted to discredit Salih, and put a personal question, as much as to say, "Is he 
not a har?" The Believers took back the issue to the higher plane, as much as to 
say, 'We know he is a man of Allah, but look at the justice for which he is making 
a stand: to resist it is to resist Allah". The answer of the godless was to reject Allah 
in words, and in action to commit a further act of cruelty and injustice in 
hamstringing and killing the she-camel, at the same time hurlir^ defiance at Sahh 
and his God. 

76. The Arrogant party said: "For our part, we reject 
what ye believe in." 

77. Then they ham-strung the she-camel, and insolently 
defied the order of their Lord, saying: "O Salih! bring 
about thy threats, if thou art a messenger (of Allah.!)" 

78. So the earthquake took them(1047) unawares, and 
they lay prostrate in their homes in the morning! 

1047 The retribution was not k)ng delayed. A terrible earthcjuake came and 
buried the peoi)lc and dcstro\"ed tlieir boasted (■i\"i!isa(ion. The calaniil\' must \va\c 
been fairly exieiisn c m area and inten>,c in llic terror il in>,pire(l, [or il i>, (le>,enbcd 
(54:31) as a "single mighty blast" (snylmtaii w^iiddtiui), tiie sort ot terror-inspiring 
noise which accompanies all big earthquakes. 

79. So Salih left them, (1048) saying: "O my people! I did 
indeed convey to you the message for which I was 
sent by my Lord: I gave you good counsel, but ye love 
not good counsellors!" 

1048 Salih was saved by Allah's mercy as a just and righteous man. His speech 
here may be either a parting warning, or it may be a soliloquy lamenting the 
destruction of his people for their sin and folly. 

80. We also (sent) Lut:(1049) He said to his people: "Do 
ye commit lewdness such as no people in creation 
(ever) committed before you? 

1049 Lut is the Lot of the English Bible. His story is biblical, but freed from some 
shameful features \ihich are a blot on the biblical narrati\"e, (e.g., see Gen. 19:30- 
H(i and n. 1.j7,j to 11:78). lie was a nephew ol Abraham, and was scnl a 
l'ro])het and warner lo ihc peo])le ol Sodom and Cloniorrali , cities ullerK' 
destroyed lor iheir unspeakable sins. They cannot be exacth' located, but il may 
be supposed that tiiey were somewhere in the plain east of die Dead Sea . The 
Story of their destruction is told in the 19th chapter of Genesis. Two angels in the 
shape of handsome young men came to Lot in the evening and became his guests 
by night. The inhabitants of Sodom in their lust for unnatural crime invaded Lot 's 
house but were repulsed. In the morning, the angels warned Lot to escape with his 
faniih'. "Then the Lord rained upon Sodom and u])on Cloniorrali brinisione and 
lire [roiii the Lord out of hea\"en; aiic! lie o\'ertlirc\\ iho^c ('ilic^, and all die plain, 
and all tiie inhabitants of the cities, and tiiat which grew upon the ground. But liis 



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wife looked back from behind him, and she became a pillar of salt" {Gen. 19:24- 
26). 

Note tliiit Lut's [jcojjIc mic the ])e<>ple lo whom he is sent on ;i mission, lie was 
not one of their own brethren, as was Salihor Shu'ayb. But he looked upon his 
people as his brethren (50:13), as a man of God always does. 

81. "For ye practise your lusts on men in preference to 
women : ye are indeed a people transgressing beyond 
bounds." 

82. And his people gave no answer but this: they said, 
"Drive them out of your city: these are indeed men 
who want to be clean and pure!"(1050) 

1050 An instance of the withering sarcasm that hardened sinners use against the 
righteous. They wound with words, and follow up the insult with deeds of 
injustice, thinking that they would bring the righteous into disgrace. But Allah 
looks after His own, and in the end, the wicked themselves are overthrown when 
the cup of their iniquity is flill. ( Cf. 29:29) 

83. But we saved him and his family, except his wife: she 
was of those who legged behind. (1051) 

1051 In the biblical narralne she looks l>aek, a ])hysieal act (see n. 10 19): here she 
is a t>'pe ot those who lag i)eliin(l, i.e. whose mental and moral attitude, in s])ite ol 
their assoeialion with ihe rij^lileous, is to hark hack to the glitter ot wickedness and 
sin (Cf. 37;1H,'5). I'lie righteous should have one sole objective, the Way ot iVllali. 
They should not look behind, nor yet to the right or the left. 

84. And we rained down on them a shower (of 
brimstone):(1052) Then see what was the end of 
those who indulged in sin and crime! 

1052 The sh<)wer is expressly stated in Q. 1 1:82 to have been of stones. In 1,'):73- 
74, we are told that there was a terrible blast or noise (snylmh) in addition to the 
shower of stones. Taking these passages into consideration along with Gen, 19:24 . 
(seen. 1049 above), I think it is legitimate to translate: "a shower of brimstone." 

85. To the Madyan people(1053) We sent 
Shu 'ayb/(1054} one of their own brethren: he said: 
"O my people! worship Allah. Ye have no other god but 
Him. Now hath come unto you a clear (Sign) from your 
Lord! Give just measure and weight, nor withhold 
from the people the things that are their due; and do 
no mischief on the earth after it has been set in order: 
that will be best for you, if ye have Faith. 

1053 "Madyan" may be identified \\\\\\ "Midian." Midian and the Midianites are 
fre(|uently mentioned in the Old leslanienl, though the particular incident here 
mentioned belongs to Arab rather than lo Jewish tradition. The Midianites were of 
Arab race, though, as neighbours ol ihe (.'aiiaanites, they probabh' intermixed with 
them. They were a wandering n ibe; it was Midianite merchants to whom Joseph 
was sold into slavery, and who took him to Egypt . Their principal territory in the 
time of Moses was in the northeast of the Sinai Peninsula , and east of the 
Amalekites. Under Moses the Israelites waged a war of extermination against 
them: they slew the kings of Midian, slaughtered all the males, burnt their cities 
and castles, and ca])ture(! tlieir rattle (Num. 31:7-11). Tliis sounds like total 
exteriiuiiatiou. \'ct :i \v\\ generations afterwards, thc\' were so powcrlul lhat the 
Israeliles lor llieir sins were delnered iiit<) the captivity ot ibc Midianiles lor se\"en 
years; botli tlie Midianites and their camels were without number and the 
Israelites hid from them in "dens . . . caves, and strongholds" (Judges 7:1-6). 
Gideon destroyed them again, (Judges 7:1-25), say about two centuries after 
Moses. As the decisive batde was near the hill of Moreh, not far south of Mount 
Tabor, we may localise the Midianites on this occasion in the northern parts of the 
Jordan valley, at least 200 miles north of the Sinai Peninsula. 

This and the ])re\ious destruction under Moses were local, and mention no town 
of Midian . In later times tliere was a town of Madyan on the east side of the Gulf 
of 'Aqaba. It is mentioned in Josephus, Eusebius, and Ptolemy: (Encyclopaedia of 
Islam). Then it disappears from geography. In Muslim times it was a revived town 
with quite a different kind of population, but it never flourished. The Midianites 
disappeared from history. 

1054 Shu'ayb belongs lo Arab rather llian to Jewish tradition, to which he is 
unknown. His identification widi Jethro, die tatlier-in-law ot Moses, has no 
warrant, and I reject it There is no similarity either in names or incidents, and 
there are chronological difficulties (see 1064 below). If, as the Commentators tell 
us, Shu'ayb was in the fourth generation from Abraham, being a great-grandson of 
Madyan (a son of Abraham), he would be only about a century from the time of 



Abraham, whereas the Hebrew Bible would give us a period of four to six 
centuries between Abraham and Moses. The mere fact that Jethro was a Midianite 
and that another name, Hobab, is mentioned for a father-in-law of Moses in Num. 
10:29 , is slender ground for identification. As the Midianites were mainly a 
nomad tribe, we need not be suryjiised that their destruction in one or Xwo 
setdemeiits did not atlect their lile in wandering seclions ol llie tribe in other 
geographical regions. Shuayb's mission was apparendy in one ot the settled towns 
of the Midianites, which was completely destroyed by an earthcjuake (7:91). If this 
happened in the century after Abraham, there is no difficulty in supposing that 
they were again a numerous tribe three or five centuries later, in the time of Moses 
(see last note). As they were a mixed wandering tribe, both their resilience and 
their eventual absor|)tion can be easily understood. But the destruction of the 
setdement or setdements (if the Wood or Ayka was a separate setdement, see n. 
2000 to 15:78) to which Shu'ayb was sent to preach was complete, and no traces of 
it now remain. 

The name of the h ighest m ountain of Yemen , Nabi Shu'ayb (11,000 ft) has 
probably no connection with the geographical territory of the nomad Midianites, 
unless we suppose that their wanderings extended so far south from the territories 
mentioned in the last note. 

86. "And squat not on every road, breathing threats, 
hindering from the path of Allah those who believe in 
Him, and seeking in it something crooked; But 
remember how ye were little, and He gave you 
increase. And hold in your mind's eye what was the 
end of those who did mischief.(1055) 

1055 The Midianites were in the path ol a connnercia! Iiiglnvay ol Asia, viz., lhat 
between two such o])ulent and liigliK' organised nations as Kg">i>l and ihe 
Mesopotamian group coni])rising Ass\ ria and Bal>ylonia . Their besetting sins are 
thus cliaraclerised here: (1) gi\ing sliorl measure or weight, wJiereas the strictest 
commercial probity is necessar>' tor success, (2) a more general form ot such 
fraud, depriving people of rightful dues, (3) producing mischief and disorder, 
whereas peace and order had been established (again in a literal as well as a 
metaphorical sense); (4) not content with nyxsettiiig settied life, taking to highway 
robbery, literally as well as (,'5) metaphoi icalh', in {^\o ways, \az.., cutting off people 
from access to the worslii]) ol Allah, and abusing religion and piet>' for crooked 
])ur]K)ses, i.e., cx])loi[ing religion itsell lor their crooked ends, as when a man 
builds houses ol prayer out ol unlawlul gams or ostcnialioush" gixes cliarit\' out of 
nionc\' wliirh he has ol)tained b\' lorce or Iraud, etc. Allcr selling out this 
catalogue ol besetting sin Shu'ayb makes two appeals to the past: (1) You began as 
an insignificant tribe, and by Allah's favour you increased and multiplied in 
nimibers and resources; do you not then owe a duty to Allah to fulfill His Law? 
(2) What was the result in the case of those who fell into sin? Will you not take 
warning by their example? 

So Shu'a\ l) began his :uguiiienl wiili laith m Allah as the source of all \irtue, and 
ended it widi destruclion as die result ot all sin. In die next verse he pleads with 
them to end their controversies and come to Allah. 

87. "And if there is a party among you who believes in 
the message with which I have been sent, and a party 
which does not believe,(1056) hold yourselves in 
patience until Allah doth decide between us: for He is 
the best to decide.(1057) 

1056 Madyan is torn by internal conflict Shu'ayb comes as a peacemaker, not in 
virtue of his own wisdom, but by an appeal to the truth, righteousness and justice 
of Allah. As we see later, the real motives of his opponents were selfishness, 
arrogance, violence, lawlessness, and injustice. But he appeals to their better 
nature, and is preyjared to argue cm the basis that the paih' which wants to 
suppress those who belie\"e in Allah's Message and in righteousness, has some 
sincere mental difficulty in accepting Shuaybs mission. "If," he says to them, "that 
is the case, do you think it justifies your intolerance, your violence, or \'our 
persecution? On the contrary, events will prove by themselves who is right and 
who is wrong." To the small band who believe in his mission and follow his 
teaching, he would preach patience and perseverance. His argument to them 
would be: 'You have faith; surely your faith is strong enough to sustain you in the 
hope that Allah's truth will triumph in the end; there is no cause for despair or 
dejection." 

How exactiy diese past experiences fit the times of our Holy Guide Muhannmad! 
And it is for that analogy and that lesson that the stories of Noah, Hud, Salih, Lut, 
and Shu'ayb are related to us-all different, and yet all pointing to the great lessons 
in Muhammad's life. 

1057 See die argument in the last note. Allali's decision may come pardy in this 
very life, eidier for the same generation or for succeeding generations, by the logic 
of external events. But in any case it is bound to come spiritually on a higher plane 
eventually, when the righteous will be comforted and the sinners will be convinced 
of sin from their own inner conviction. 



98 



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88. The leaders, the arrogant party among his people, 
said:(1058) "O Shu'aib! we shall certainly drive thee 
out of our city - (thee) and those who believe with 
thee; or else ye (thou and they) shall have to return to 
our ways and religion." He said: "What! even though 
we do detest (them)? 

1058 The gciillc, all-])crsuasi\"c arguniciUs ol Sliu'a\b Icll on lianl hcaris. 'I'hcir 
only rc])ly was: '"I'uni him oul! - him and his ])co])lc." When courlcsy and a pica 
for toleration are pitted against bigotr>', what room is diere tor logieP But bigotiy 
and unrighteousness have their own crooked ways of pretendir^ to be tolerant "0 
yes!" they said, "We are very tolerant and long-suffering! But we are for our 
countn,' and religion. Come back to the ways of our fathers, and we shall 
graciously forgive you!" "Ways of their fathers!" - they meant injustice and 
oppression, highhandedness to the ])<>or and ihe weak, iraud under txner of 
religion, and so on! Perha[)s the righteous were ihe poor and llie weak. Were the\' 
likely to Uwc such wa\s:' l*erha])s there was implied a bribe as well as a threat. "If 
you eonie back and wink al our ini(|uiiies, you shall have scraps of prosperity 
thrown at \<)u. II not, out \x)u go in disgrace!" 

89. "We should indeed invent(1059) a lie against Allah, if 
we returned to your ways after Allah hath rescued us 
therefrom; nor could we by any manner of means 
return thereto unless it be as in the will and plan of 
Allah,(1060) Our Lord. Our Lord can reach out to the 
utmost recesses of things by His icnowledge. In the 
Allah is our trust, our Lord! Decide thou(1061) 
between us and our people in truth, for Thou art the 
best to decide." 

1059 The answer of the righteous is tlireefold. (1) "Coming back is all very well. 
But do you mean thai we should ])raclise die \ices wc detest:'" (2) 'You want us to 
lie against our consciences and our Lord, after we have seen the evil of your ways." 
(3) "Neither bribes nor threats, nor specious appeals to patriotism or ancestral 
religion can move us: the matter rests with Allah, Whose will and pleasure we 
obey, and on Whom alone we rely. His knowledge will search out all your 
specious pretences." 

1060 This of course, does not mean that an\<;>nc can c\er return to c\il wa\s with 
Allah's consent. Shu'ayb has already emphatically repudiated the idea of returning 
"to your ways after Allah hath rescued us therefrom." But e\ en if their ways had 
been good, the human will, he goes on to say, has no data to rcK u])on, and he 
and his follower^ would onl\" be guicJcd hv Allah's Will and Plan. 

1061 IIa\ing answered the insincere (]uii>i>lcrs among the godless, tlie righteous 
turn to Allah in earnest prayer. The endless contro\"ersies in this world al>out 
abstract or speculative things never end even where botli sides are sincere in their 
beliefs. The decision must be taken to Allah, Who sits on the throne of Truth, 
and Whose decisions will, therefore, be free from the errors and imperfections of 
all human judgement The sincere have nothing to fear in the appeal to Him, as 
their motives are pure. 

90. The leaders, the unbelievers among his people, said: 
"If ye follow Shu'aib, be sure then ye are 
ruined!"(1062) 

1062 The answer of the Unbelievers is characteristic. As all their bribes and 
subtieties have failed, they resort to threats, which are worse than the arginneni ol 
the stick. "All right," the\' sa\', "diere is nothing but ruin helore \'oii!" Thai means 
tliat die Believers will be persecuted, held up to obkHjuy, ostracised, and 
prevented from access to all means of honorable livelihood; their families and 
dependants will be insulted, reviled, and tortured, if they could but be got into the 
enemy's power; their homes destroyed, and their names held up to ridicule and 
contempt even when they are gone. But, as verse 92 says, their wicked designs 
recoiled on themselves: it was the v\icked who were ruined and blotted out 

91. But the earthquake toolc them unawares, and they 
lay prostrate in their homes before the 
morning!(1063) 

1063 The late of the Madyan peojjlc is described in the same temis as that of the 
'riininiid in verse 78 abo\e. An earduiiiake seized them b\' night, and they were 
buried in tlieir own homes, no longer to vex Allali's earth. But a supplementary 
detail is mentioned in Q. 26:189, "the punishment of a day of overshadowing 
gloom," which may be understood to mean a shower of ashes and cinders 
accompanying a volcanic eruption. Thus a day of terror drove them into their 
homes, and the earthquake finished them. The lament of Shu'ayb in verse 93 is 
almost the same as that of Salih in verse 79, with two differences: (1) Shu'ayb's 
messages attacked the many sins of his people (see n. 1055) and are, therefore. 



expressed in the plural, while Salih's fight was chiefly against selfish arrogance, and 
his messr^e is expressed in the singular; (2) the Thamud were the more cultured 
people of the two, and perished in their own pride; as Salih said, "ye love not good 
counsellors"; the Midianites were a rougher people, and tiieir minds were less 
receptive of argument or faith; as Shu'ayb said, they were a people who "refused to 
beheve." 

92. The men who reject Shu'aib became as if they had 
never been in the homes where they had flourished: 
the men who rejected Shu'aib - it was they who were 
ruined! 

93. So Shu'aib left them, saying: "O my people! I did 
indeed convey to you the messages for which I was 
sent by my Lord: I gave you good counsel, but how 
shall I lament over a people who refuse to 
believe!"(1064) 

1064 Can we get an\" idea ol the chronological ])lace ol the destruction of the 
MKliaiiilc^!' In n. IO.kS (7:8,)) wc ha\c di>,cus>,c(l the geographical aspects. The 
lollowmg considerations will hel]) us in gelling some idea ol their ])eriod: (1) The 
stories of Noah, lliid, Salih, Lut, and Shii'a\h seem to be in chronological order. 
Ulierefore Shu'ayb came after Abraham, whose nephew Lut was; (2) It Shu'ayb 
was in the fourth generation from Abraham, (see 11:89, n. 1590), it would be 
impossible for him to have been a contemporary of Moses, who came many 
centuries later - this difficulty is recognised by Ibn Kathir and other classical 
commentators; 

(H) The identilicalion of Shu'ayb with Jethro the father-in-law of Moses is without 
warrant; see n. 1(),'54 {7:H,')); 

(4) Shu'ayb must have been before Moses; see 7:108; {5) The Midianites who 
were destro\ ed h\' Moses and b\' Gideon alter him (n. lO.'iH) were local remnants, 
as we nia\' speak o[ the Jews at the jirescnt da\'; but their existence as a nation in 
their original homelands seems to ha\e ended before Moses: "they became as if 
they had ne\er been in ihe homes where the\' had flourished" (7:92); (fi) Josephus, 
Eusebhis, and Ptolemy mention a town of Madyan, but it was not of any 
importance (n, 1053); (7) After the first cenloiries of the Christian era, Madyan as a 
town appears as an unimportant place resting on its past 

94. Whenever We sent a prophet to a town. We toolc up 
its people In suffering and adversity, in order that they 
might learn humility. (1065) 

1065 Man was originally created pure. The need of a Prophet arises when there is 
some corrujjtion and ini<]uit\", which he is sent to combat. His coming means 
much trial and suilcnng. cspenalK' to those who join him in his protest against 
wrong. E\"en so peaceliil a Prophet as Jesus said: T came not to send peace 
bulasword" (Matt. 10:81 ). But it is all in Allah's Plan, for we must learn humility if 
we \voiild he worthy ol llim. 

95. Then We changed their suffering into prosperity, 
until they grew(1066) and multiplied, and began to 
say: "Our fathers (too) were touched by suffering and 
affluence" ... Behold! We called them to account of a 
sudden, while they realised not (their peril). 

1066 Allali gives enough rope to tlie sintul. I'hey grow and multiply, and become 
scornful. Neither suffering nor affluence teaches them the lessons which they are 
meant to learn, viz., patience and humility, gratitude and kindness to others. They 
take adversity and prosperity alike as a matter of chance. "O yes!" they say, "Such 
things have happened in all ages! Our fathers had such experience f)efore us, and 
our sons \\\\\ \ya\c them after us. l luis goes on the world for all time!" But does it? 
What al>oul the Plan of the Architecl:' The\' are fouml napping when Nemesis 
overtiikes diem in the midst ot dieir impious lomtooleiy! 

96. If the people of the towns had but believed and 
feared Allah, We should indeed have opened out to 
them (All kinds of) blessings from heaven and earth; 
but they rejected (the truth), and We brought them to 
book for their misdeeds. 

97. Did the people of the towns feel secure against the 
coming(1067) of Our wrath by night while they were 
asleep? 

1067 This and the two following verses should be read together. They furnish a 
commentary on the story of the five Prophets that has already been related. Allah's 



99 



The Noble Qur'an 



wrath may come by night or by day, whether people are arrogantly defying Allah's 
laws or are sunk in lethargy or vain dreams of unreality. Who can escape Allah's 
Plan, and who can feel themselves outside it except those who are seeking their 
own ruin? 

9S. Or else did they feel secure against its coming in 
broad daylight while they played about (care-free)? 

99. Did they then feel secure against the plan of Allah. - 
but no one can feel secure from the Plan of Allah, 
except those (doomed) to ruin!(1068) 

1068 rhis closes lli;U ch;i])tcr oi the iiarnitivc which deals with Projjhets who were 
rejectee! by iheir own ])eople, hut who slood liriii on Allali's message and were 
able to rescue a remnant who believed. In each case dicre were special 
circumstances and special besetting sins, which have been explained in the notes. 
The nations which as a body could not be won over to Allah's Law perished. So 
far we have been dealing with the corruptions and iniquities within each nation. In 
the story of Moses we have first a struggle against the bondage of Egypt , one of 
the foremost powers then in the world, the rescue of the Israelites and their 
wanderings, and their provii^ themselves unworthy and being left to wander in a 
new sense when they rejected the new Prophet (Muhammad) who came to renew 
Allah's Message. 

100. To those who inherit the earth in succession to its 
(previous) possessors, is it not a guiding, (lesson) 
that/ if We so willed/ We could punish them (too) for 
their sinS/ and seal up their hearts so that they could 
not hear?(1069) 

1069 The stories which Yyayc been related should gi\ e a warning lo present and 
future generations which have inherited the land, tlie power, or tlie experience of 
the past They should know that if they fall into the same sins they will meet with 
the same fate: when through their contumacy their hearts are hardened, they do 
not listen to the advice that falls on their ears (Cf. 2:7 and 40:35). 

101. Such were the towns whose story We (thus) relate 
unto thee: There came indeed to them their 
messengers with clear (signs): But they would not 
believe what they had rejected before. (1070) Thus 
doth Allah seal up the hearts of those who reject faith. 

1070 Those who have heard the Message and rejected it find it more diflicult 
afterwards to retrace their steps. Evil has blocked the channels of Allah's grace to 
them. It begins with their breaking their Covenant with Allah; with each step 
afterwards they fall deeper and deeper into the mire (Cf.4h5). 

102. Most of them We found not men (true) to their 
covenant: but most of them We found rebellious and 
disobedient. 

103. Then after them We sent Moses with Our signs to 
Pharaoh and his chiefS/ but they wrongfully rejected 
them: So see what was the end of those who made 
mischief. 

104. Moses(1071) said: "O Pharaoh!(1072) I am a 
messenger from the Lord of the worlds,- 

1071 The story of Moses is told in many places in the Holy Qur'an, with a special 
lesson in each context. In 2:49 -71, the story is an appeal to the Jews from their 
own scripture and traditions, to show their true place in the religious history of 
mankind, and how they forfeited it. Here we have an instructive yjarallelism in that 
stoiy to the stoiy ol Muhammad's mission— how both these men ol Allah had to 
fight against (1) a foreign foe, arrogant, unjust, faitliless, and superstitious, and (2) 
against the same class of internal foe amoi^ their own people. Both of them won 
through. In the case of Moses, the foreign foe was Pharaoh and his Egyptians, who 
boasted of their earlier and superior civilisation; in the case of the Prophet 
Muhammad the foreign foes were the Jews themselves and the Christians of his 
day. Moses led his people nearly to the Land of promise in spite of rebellions 
among his own people; Muhannnad succeeded etjmpletely in (jvercoming the 
resistance of his own peojile b\' his own \irtues and firmness of character, and by 
the guidance ol Allah. What was a hope when these Makkan \erses were re\"ealed 
became an accomplishment before the end of his life and mission on eartii. 

1072 "Pharaoh* (Arabic. Fir'awn) is a dynastic tide, not the name of any particular 
kir^ in Egypt . It has been traced to the ancient Hieroglyphic words, Per-7ia, 
which mean "Great House." The nun is an "infirm" letter added in the process of 



Arabisation. Who was the Pharaoh in the story of Moses? If the Inscriptions had 
helped us, we could have answered with some confidence, but unfortunately the 
Inscriptions fail us. It is probable that it was an early Pharaoh of the XVIIIth 
Dynast\', say Thoilinies I, about 1,')40 B.C. See A])])endix IV, on Egyptian 
Chronolog}' and Israel , printed at the end of this Surah. 

105. One for whom it is right to say nothing but truth 
about Allah. Now have I come unto you (people), 
from(1073) your Lord, with a clear (Sign): So let the 
Children of Israel depart along with me." 

1073 Notice tliat Moses, in addressing Pharaoh and tiie Eg^ jitians, claims his 
mission to be not from his God, or Jiis people's God but from "your Lord," from 
"tlie Lord of the Worlds," And his mission is not to A/5 people only: "I come unto 
you {Egyptian people) from your Lord." The spirit of our version is entirely 
different from the spirit of the same story as told in the Old Testament, (Exod. 
chapters 1-15). In Exod. 3:18, the mission of Moses is expressed to be as from 
"the Lord God of the Hebrews." 

The essence of die whole Islamic story is diis: Joseph's sutierings and good 
fortune were not merely a story in a romance. Joseph was a prophet; his sufferings 
and his subsequent rise to power and position in Egypt were to be a lesson (a) to 
his wicked brothers who sold him into slavery, (b) to his people who were stricken 
with famine and found a welcome in Egypt, and (c) to the Egyptians, who were 
arrogant over their high material ci\ ilisation, but had yet to be taught the pure faith 
ol Al)rahani. Israel prospered in Lg\])l , and stayed there perhaps two to four 
centuries. (Renan allows only one cenlur\). Times changed, and the racial big<)try 
of die Eg\'ptians showed its head again, and Israel \\"as ojipressed. Moses was 
raised up witii a tlireefoltl mission again (a) to leain all the learning of the 
Egyptians and preach Allah's Truth to them as one who had been brought up 
among themselves, (b) to unite and reclaim his own people, and (c) to rescue 
them and lead them to a new world, which was to open out their spiritual horizon 
and lead them to the Psalms of David and the glories of Solomon. 

106. (Pharaoh) said: "If indeed thou hast come with a 
Sign, show it forth,- if thou tellest the truth. "(1074) 

1074 The ensuing dialogue shows the psychology on ihc two sides. Pharaoh is 
sitting in his court, with his ministers and chieis around him. In their arrogance 
they are only amused at die effrontery and apparent revolt of ffie IsraeUte leaders, 
and they rely upon their own superior worldly power, aided by the magic which 
was a part of the Egyjjtian religion. Confronting diem stand two men, Moses with 
his mission from Allah, and his brother Aaron who was his lieutenant They are 
confident, not in their own powers, but in the mission they had received. The first 
thing they have to do is to act on the subjective mind of the Egyptians, and by 
methods which by Allah's miracle show that Egyptian magic was nothing before 
the true jjower of Allah. 

107. Then (Moses) threw his rod, and behold! it was a 
serpent, plain (for all to see)!(1075) 

1075 The serpent played a large pari in I^g^^iitian mythology. The great sun-god 
Ra won a great victory over the serpent Apophis, typifying the victory of light over 
darkness. Many of their gods and goddesses took the forms of snakes to impress 
their foes with terror. Moses's rod as a type of a serpent at once appealed to the 
Egyi)tian mentality. The contempt which the Egy|)tians had entertained in their 
minds before was converted into terror. Here was someone who could control the 
reptile which their great god Ra himself had such difficulty in overcoming! (Cf. 
20:20 ). 

108. And he drew out his hand, and behold! it was white 
to all beholders!(1076) 

1076 But the second Sign disjilayed b\' Moses was even more puzzling to die 
Egyptians, Moses drew out his hand from the folds of the garments on his breast, 
and it was white and shining as with divine light! This was to coimter any 
suggestions of evil, which the serpent might have created. This was no work of e\il 
- of black magic, or a trick or illusion. His hand was transfigured-witli a light which 
no Egyptian sorcerers could produce. In Islam the "white hand" of Moses has 
passed into a proverb, for a symbol of divine glory dazzhng to the beholders. 

109. Said the Chiefs of the people of Pharaoh: "This is 
indeed a sorcerer well- versed. 

110. "His plan is to get you out of your land: then what is 
it ye counsel?"(1077) 

1077 The two Signs had the desired effect on llie Egyptians. They were 
impressed, but diey judged tiieni b\' their own standards. They thought to 
themselves, "These are ordinar\ sorcerers: let us search out our l)est sorcerers and 
show them that they have sujierior powers." But like all worldl>' people, die\' began 



100 



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to fear for their own power and possessions. It was far from Moses's intention to 
drive out the Egyptians from their own land. He merely wanted to end the 
Egyptian oppression. But the Egyptians had a guilty conscience, and they judged 
other people's motives by their own. They discussed the matter in council on quite 
wrong premises. 

111. They said: "Keep him and his brother in suspense 
(for a while); and send to the cities men to coiiect- 

112. And bring up to thee ail (our) sorcerers weli- 
versed."(1078) 

1078 The M(i\iee of the Council lo Pli;ii;i()li allows a misreading of the situation. 
They were in a panic aboul what liie niagie of ihis e\i(lenliy powerlul sorcerer 
could do against tlieni. So they advised tlie Pliaraoli to summon tlieir most 
powerful sorcerers from all over the country, and in the meantime to hold Moses 
and Aaron in suspense — neither to yield to them nor definitely to oppose them. 
The Prophets of Allah could well afford to wait Time is always in favour of Truth. 
(R). 

113. So there came the sorcerers to Pharaoh: They said, 
"of course we shall have a (suitable) reward if we 
win!"(1079) 

1079 The most noted sorcerers ot Pliaraoli came. Their art was built ui> on 
trieker\' and ini])os!ure, aud the first thing they could think of was to make a 
selfish bai'gaiu for theuisehes. The Pharaoh aud his Couucil would, lu their 
present state ot panic, agree to anydiing. And so they did. Pharaoh not only 
promised them any rewards they desired if they foiled the strange power of these 
men, but he also promised them the highest dignities round his own person. And 
so the contest begins, with due observance of the amenities observed by 
combatants before they come to close grips. 

114. He said: "Yea, (and more),- for ye shall in that case 
be (raised to posts) nearest (to my person)." 

115. They said: "O Moses! wilt thou throw (first), or shall 
we have the (first) throw?" 

116. Said Moses: "Throw ye (first)." So when they threw, 
they bewitched the eyes of the people, and struck 
terror into them: for they showed a great (feat of) 
magic.(1080) 

1080 Moses and his brother Aaron were pitted against the most skillhil mj^c-men 
of Egypt, but they were calm and confident and let the magic-men have their 
innings first As is usual in this world, the magicians trickery made a great 
iui])ressiou ou the ])eople, but w hen Moses threw his rod, the illusion was broken, 
aud the falsehood was ail shown up. In the (^Id Testament stor\' (Exod. 7:10 -12) 
it was Aaron that threw the rod, aud he threw it before the magicians. Aaron's rod 
became a serpent. Ulien tlie magicians threw their rods, and they became 
serpents, but Aaron's rod swallowed up their rods. The story given to us is more 
dramatic and less literal. We are told in general terms that Moses first allowed the 
magic-men to play their tricks. The rod of Moses was the symbol of his authority. 
It must have been a simple shepherd's crook with which he used to feed his 
flocks. With Allah's grace behind him, he was able to expose all false trickery and 
establish the Truth. 

117. We put it into Moses's mind by inspiration: "Throw 
(now) thy rod":and behold! it swallows up straight 
away all the falsehoods which they fake! 

118. Thus truth was confirmed, and all that they did was 
made of no effect. 

119. So the (great ones) were vanquished there and 
then, and were made to look small. (1081) 

1081 The proud ones <)f the Court - Pharaoh and his chiefs - were hard-hearted, 
and the exposure of the imposture only uiade them WTcak their rage on those 
whom they could reach. On the other hand llie cllect on the humbler ones - those 
who had heeu made the du])es aud mstruuieuis of the im])osture - was quite 
different. Their conscieuce \y;\h awakcucd. riic\" fell down to the ground in 
adoration of llie Lord of the. \\'orl(l>>, and confessed tlieir faith. 

120. But the sorcerers fell down prostrate in adoration. 



121. Saying: "We believe in the Lord of the Worlds,- 

122. "The Lord of Moses and Aaron." 

123. Said Pharaoh: "Believe ye in Him before I give you 
permission? Surely this is a trick which ye have 
planned in the city to drive out its people: but soon 
shall ye know (The consequences). (1082) 

1082 Pharaoh aud his Court were doui)ly augiy: lirsi because tlie\' were made to 
look small when confronted hy the power of Allah, and secondly, because their 
tlupes and insUuments were snatched away from dicm. These men, the sorcerers, 
at once recognised the Signs of Allah, and in their case the mission of Moses and 
Aaron was fulfilled. They turned back on their past life of imposture, make- 
believe, false worship, aud oppression of the weak, and confessed the One true 
God. As iisualh' ha]>])ens, hardened sinners resent all the more the saving of any 
of their com])anions from sin and error. Judging other peojjie's moti\"es by their 
own, they accuse them of du])licily, aud it they lune the power, they take cruel 
re\"enge. Here ihe Pharaoh threatens the re])eutaut sinners wilh the extreme 
inuiishmeni for treason aud ajiostasy (cutting off of hands aud feet, combined with 
an ignominious deadi on die cross, as in ttie case of die worst malefactors). But 
they remained firm, and prayed to Allah for patience and constancy. Probably 
their influence spread quiedy in the commonality. Ultimately it appeared on the 
Throne itself, in the person of Amenophis IV about five or six generations 
afterwards. See Appendix V, on Egyptian Religion, printed at the end of this 
Surah. 

124. "Be sure I will cut off your hands and your feet on 
apposite sides, and I will cause you all to die on the 
cross." 

125. They said: "For us. We are but sent back unto our 
Lord: 

126. "But thou dost wreak thy vengeance on us simply 
because we believed in the Signs of our Lord when 
they reached us! Our Lord! pour out on us patience 
and constancy, and take our souls unto thee as 
Muslims (who bow to Thy Will)!(1083) 

1083 These Egyptians, by their patience and constancy, show that their repentance 
was true. Thus in their case the mission of Moses was fulfilled directiy, and their 
number must have amounted to a considerable figure. They were martyrs to their 
faith, and their martyrdom affected their nation in hvo ways. In the first place, as 
they were the pick of those who i^racliscd the false su])erslilion lu Kt;\pt , ihcir 
comersion aud disajipearauce dealt a staggering blow to the whole system. 
Sccondh', the indirect eltect of their martyrdom on the commonalt\' of Eg">"pt must 
have been far greater than can be measured by numbers. The banner of Allah was 
planted, and the silent spiritual fight must have gone on e\'er since, though history, 
in recording outvied events, is silent on the slow and gradual processes of 
transformation undergone by Egyptian religion. From a chaotic pantheon of 
animals and animal gods, the wtjrship oi the siiu and the heavenly bodies, and the 
worship ot the Pharaoh as the embodiment of ])ower, lbc\" gradualK' came to 
realise the oneness and merc\' of the true (iod. After maii\" glimpses of 
Monodieism on Egyptian soil itself, the Gospel of Jesus reached diem, and 
eventually Islam. 

127. Said the chiefs of Pharaoh's people: "Wilt thou 
leave Moses and his people, to spread mischief in the 
land, and to abandon thee and thy gods?" He said: 
"Their male children will we slay; (only) their females 
will we save alive; and we have over them (power) 
irresistible."(1084) 

1084 Pharaoh's order against the sorcerers was drastic enough. But his Council is 
not satislied. What about Moses and the Israelites:' They had a seeming \ictoiy, 
aud will now be more mischievous than ever, fhey appeal to Pharaoh's vanity and 
his superstition and sense of power. "If you leave them alone," they say, "where will 
be your authority? You and your gods will be defied!" Pharaoh has a ready answer. 
He was really inwardly cowed by the apparent power of Moses. He dared not 
openly act against him. But he had already, before the birth of Moses, passed a 
cunning order to destroy the whole peojjle of Israel . riirough the instrumentality 
ot midwi\"es (K\od. 1:1.) ), all the male children were to be destixned, and the 
females would then be tor the Egy ptians: the race of Israel would thus be at an 
end. This order was still in force, and would remain in force until the despised 
race was absorbed. But Egyjjtian cunning and wickedness had no power against 
Allah's Plan for those who had faith. See verse 129. 



101 



The Noble 



Q u r ' a n 



128. Said Moses to his people: "Pray for help from Allah, 
and (wait) in patience and constancy: for the earth is 
Allah. s, to give as a heritage to such of His servants as 
He pleaseth; and the end is (best) for the 
righteous.(1085) 

1085 Notice tlic contrast between the arrogant tone of I'haraoh and the humility 
and faith taught by Moses. In the end the arrogance was humbled, and humility 
and faith were protected and advanced. 

129. They said: "We have had (nothing but) trouble, both 
before and after thou camest(1086) to us." He said: 
"It may be that your Lord will destroy your enemy and 
make you inheritors(1087) in the earth; that so He 
may try you by your deeds." 

1086 There is a slight note of querulousness in the people's answer. But Moses 
allays it by his own example and courage, and his vision of the fiiture: which was 
amply fulfilled in time. See verse 137. 

1087 The Israeliles, de.s]>ised and enshned, were (o be rescued and made rulers in 
Palesline . Da\id and .Solomon were great kings and placed a nolal>le ])arl in 
liistoiy. But the greatness ot Israel was conditional; they were to be judged by their 
deeds. When they fell from grace, other people were given honour and power. 
And so is came to be the turn of the Arab race, and so on. Allah gives His gifts to 
those who are righteous and obey His Law. 

130. We punished the people of Pharaoh with years (of 
droughts) and shortness of crops; that they might 
receive admonition. 

131. But when good (times) came, they said, "This is due 
to us;" When gripped by calamity, they ascribed it to 
evil omens connected with Moses and those with him! 
Behold! in truth the omens of evil are theirs(1088) in 
Allah. s sight, but most of them do not understand! 

1088 Their superstition ascribed the punishment of their own wickedness to some 
evil omen. They thought Moses and his people brought them ill-luck. They did 
not look within themselves to see the root of evil, and the cause of their 
punishment! So it happens in all ages. People blame the righteous tor someriiing 
which they do, different from other men, instead of searching out their ovra lapses 
from rectitude, which are punished by Allah, (Cf. 36:18-19). 

132. They said (to Moses): "Whatever be the Signs thou 
bringest, to work therewith thy sorcery on US/(1089) 
we shall never believe in thee. 

1089 A ly])e ol obstinac\' and resistance lo Allah's message. As the\' l>elie\ed in 
sorcei:y' and magic, they thought anything unusual was but sorcer}' and magic, and 
hardened their hearts against Truth. 

133. So We sent (plagues) on them: Wholesale 
Death,(1090) Locusts, Lice, Frogs, And Blood: Signs 
openly(1091) self-explained: but they were steeped in 
arrogance,- a people given to sin. 

1090 7w&3 = a widespread calamity, causing wholesale death and destruction. It 
may be a flood, or a ty^jhoon, or an epidemic, among men or cattle. Perhaps the 
last is meant, if we may interpret by the Old Testament story. See also Exod. 9:3, 
9, 15; 12:29 . 

1091 In 17:101, die reterence is to nine Clear Signs. These are: (1) die Rod 
(7:107), (2) die Radiant Hand (7:108), (3) the years of drought or shortage of water 
(7:130), (4) short crops (7:130), and the five mentioned in this verse, viz., (5) 
epidemics among men and beasts, (6) locusts, (7) lice, (8) frogs, and (9) the water 
turning to blood. 

134. Every time the penalty fell on them, they said: "O 
Moses! on your behalf call on thy Lord in virtue of his 
promise to thee: If thou wilt remove the penalty from 
us, we shall truly believe in thee, and we shall send 
away the Children of Israel with thee. "(1092) 

1092 The demand of Moses was two-told: (1) come to Allah and cease Irom 
oppression, and (2) let me take Israel out of Egypt . At first it was laughed at and 
rejected with scorn. When the Plagues came for punishment, each time the 



Egyptians suffered, they promised amendment and begged Moses to intercede 
and cause the plague to cease. But every time it ceased, they went back to their evil 
attitude, until the final retribution came. This is a type of the sinner's attitude for 
all times. 

135. But every time We removed the penalty from them 
according to a fixed term which they had to fulfil,- 
(1093) Behold! they broke their word! 

1093 The intercession of Moses was limited to jirayer. Each jilagne or penalty had 
its appointed term in Allah's decree. That term was duly fulfdled before tlie plague 
ceased. Allah's law is firm: it does not vacillate like the human will. The 
intercession only meant two thirds: (1) that Allah's name was invoked and His 
presence duly brought home to the mind and heart of the sinner who promised 
repentance, and (2) that the sinner was given a further chance if the prayer was 
accepted. This again is a universal truth. 

136. So We exacted retribution from them: We drowned 
them(1094) in the sea, because they rejected Our 
Signs and failed to take warning from them. (1095) 

1094 When at last Israel left Eg>7)t , they selected, nol the highway lo Canaan, 
along die Mediterranean and by (Jaza , l)ecause diey were nnarmed and would 
have encountered immediate opposition there, but by way of die wilderness of 
Sinai. They crossed the Red Sea , while Pharaoh's host which came in pursuit was 
drowned. 0: 2:50. (R). 

1095 Where was the Council of Pharaoh held in which Moses addressed 
Pharaoh? Eg\'[)t 's priman' capital in the XVIIItli Dynast\' was Thebes ( = No- 
Anmion), bnl that was more than lOO miles to the south ot the Delta, in whose 
corner Israel dwelt. Memphis , on die apex of tlie Delta, a litde soudi of where 
Cairo is now, was also over 100 miles from Israel 's habitations. The interview 
must have been either in a Palace near Goshen, where the Israelites dwelt, or in 
Zoan ( - Tanis), the Deltaic capital built by a former dynasty, which was of course 
still available for the reigning dynasty, and which was not far from the Israelite 
settlement. 

137. And We made a people, considered weak (and of no 
account), inheritors of lands in both east and west, - 
lands whereon We sent down Our blessings. The fair 
promise of thy Lord was fulfilled for the Children of 
Israel, because they had patience and constancy, and 
We levelled to the ground the great works and fine 
buildings which Pharaoh and his people erected (with 
such pride). (1096) 

1096 Israel , which was despised, became a great and glorious nation under 
Solomon. He had gtjodly territor\", and was doubly-blest. His land and people 
were prosperous, and he was blessed wilh wisdom from Allah. His sway and his 
fame spread east and west. And thus Allah's ])romise to Israel was hilfilled. Note 
that Syria and Palestine had once been under the sway ol Eg\])t . At the same time 
the proud and re[)ellious Pharaoh and his peo])le were brought low. The s])lendid 
monuments which they had erected with so much skill and pride were niint;led 
widi the <lust Their great ciUes -Thebes (or No-Ammon), Memphis (or Nojih, 
sacred to the Bull of Osiris), and the other splendid cities, became as if they had 
not existed, and archaeologists have had to dig up their ruins from the sands. The 
splendid monuments-temples, palaces, tombs, statues, columns, and stately 
structures of all kinds-were buried in the sands. Even monuments like the Great 
S])hinx, which seem to defy the ages, were partly buried in the sands, and owe 
dieir rescue to the com])arati\"ely recent researches oi archaeoiogisls. As late as 
1743 Richard Pococke in his Tinvch in Egypt {p. 41), remarked: "Most of those 
pyramids are very much ruined." (R). 

138. We took the Children of Israel (with safety) across 
the sea. They came upon a people devoted entirely to 
some idols(1097) they had. They said: "O Moses! 
fashion for us a god like unto the gods they have." He 
said: "Surely ye are a people without knowledge. 

1097 Who were these people? We are now in the Sinai Peninsula . Two 
conjectures are possible: (1) The Amalekites of the Sinai Peninsula were at 
perpetual war with the Israelites. They were probably an idolatrous nation, but we 
have very litde knowledge of their cult; (2) From Egyptian history we know that 
Egypt had worked from very ancient times stjme copper mines in Sinai. An 
Egyptian setdement may have been here. Like all mining camps it cont;iiued from 
the beginning the dregs of the pofjulation. When the mines ceased to be worked, 
the setdement, or what remained ot it, nnist Ime degeneraled lurtlier. (.'ut off 
from civiUsatiou, its cult must have become still narrower, without die refining 
influences which a progressive nation applies even to its idolatry. Perhaps Apis, 



102 



The Noble Qur'an 



the sacred bull of Memphis , lost all its allegorical meaning for them, and only 
gross and superstitious rites remained among them. The text speaks of "some idols 
they had, " implying that they had merely a detached fragment of a completer 
religion. This was a snare in the path of the Israelites, wliom many generations of 
slaveiy in Eg}'pt had debased into ignorance and snperstition. 

139. "As to these folk,- the cult they are in is (but) a 
fragment of a ruin,(1098) and vain is the (worship) 
which they practise." 

1098 11 conjecture 2 in tlie last note is correct, diis idolatrous worship was but die 
fragment of a ruin from Egypt, and Moses's reproach is biting: You, who have 
been rescued from the bondage of living Egyi)t-do you hanker after the bondage 
of a dead cult debased even from that from which you have been rescued?" 

Mut;tbl)ar- broken in jjieees, smashed into fragments, destroyed. 

140. He said: "Shall I seek for you a god other than the 
(true) Allah, when it is Allah Who hath endowed you 
with gifts above the nations?" 

141. And remember We rescued you from Pharaoh's 
people, who afflicted you with the worst of penalties, 
who slew your male children and saved alive your 
females: in that was a momentous trial from your 
Lord.(1099) 

1099 This is Allah's reminder to Israel through the mtjuth of Moses. There was a 
double trial: (1) while the bondage lasted, the people were to learn patienee and 
constancy in the midst of affliction; (2) when they were rescued, they were to learn 
humility, justice, and righteous deeds of prosperity. 

142. We appointed for Moses thirty nights, and 
completed (the period) with ten (more): thus was 
completed the term (of communion) with his 
Lord,(1100) forty nights. And Moses had charged his 
brother Aaron (before he went up): "Act for me 
amongst my people: Do right, and follow not the way 
of those who do mischief."(1101) 

1 100 The fort}' iiiglils' coinnmnioii ol Moses \\i(h Allah on the Mount may be 
compared with the tort\-(la\' lasi ol Jesus in the wilderness belore he look up his 
ministry (Matt. 4:2), and with llic loriy \ears ol Al Mustafa's ])rc])aralion in liie 
before he took up bis Ministiy. In each case the Prophets li\"ed alone apart from 
their peo[)le, before they came into the full bbize ol the e\ ents ot their Ministiy. 

1 101 When for any reason the man of God is absent from his jieople, bis diit\' of 
leadership (kJiiJdlnh) should be taken up b\' bis brother - not necessarily a blood- 
brother, but one of his society or l>roiherbood. The de])ut\' should discharge it in 
all humility, rcineml>cniig three things: I 1) that he is onh' a dejiuty, and l)oiind to 
follow tlie directions ot bis Principal, (2) diat right and justice are tlie essence of 
power, and (3) that mischief gets its best chance to raise its head in the absence of 
the Principal, and that the deputy should always guard against the traps laid for 
him in the Principal's absence. 

143. When Moses came to the place appointed by Us, and 
his Lord addressed him. He said: "O my Lord! show 
(Thyself) to me, that I may look upon Thee. "(1102) 
Allah said: "By no means canst thou see Me (direct); 
But look upon the mount; if it abide in its place, then 
Shalt thou see Me. "(1103) When his Lord manifested 
His glory on the Mount, He made it as dust. And Moses 
fell down in a swoon. When he recovered his senses 
he said: "Glory be to Thee! to Thee I turn in 
repentance, and I am the first to believe. "(1104) 

1102 Even tlie best of us may be bctiaycd into ovcnvccning confidence or 
Spiritual ambition not yet justified by the stage we have reached. Moses had 
already seen part of the glory of Allah in his Radiant White Hand, that shone with 
the glory of Divine light (7:108, n. 1076). But he was still in the flesh, and the 
mission to his people was to begin after the Covenant of Sinai. It was premature of 
him to ask to sec Allah. 

1103 But j\ilali-tlic Chcrislicr of all His creature s-ti cats even our improper 
requests with mercy, compassion, and understanding. Even the reflected glory of 
Allah is too great for the grosser substance of matter. The peak on which it shone 
became as powder before the ineffable glory, and Moses could only live by being 
taken out of his bodily senses. When he recovered from his swoon, he saw the 



true position, and the distance between our grosser bodily senses and the true 
splendour of Allah's glory. He at once turned in penitence to Allah, and confessed 
his faith. Having been blinded h\ the excessive Glory, he could not see with the 
physical eye. But be could get a gliin])sc of the reality through faith, and he 
hastened to proclaim bis faitli, (Cf.59:'2\). (R). 

1104 "First to believe. " Cf, the expression "first of those who bow to Allah in Islam" 
in 6:14 and 6:163. "First" means here not the first in time, but most zealous in 
faith. It has the intensive and not the comparative meanir^. 

144. ((Allah)) said: "O Moses! I have chosen thee above 
(other) men,(1105) by the mission I (have given 
thee) and the words I (have spoken to thee): take 
then the (revelation) which I give thee, and be of 
those who give thanks. "(1106) 

1105 "Above (otiier) men': i.e. among his contemporaries. He had a high mission, 
and be had the honour of speaking to Allah. 

1106 Allali's revelation is for the benefit of His creatures, who should receive it 
with reverence and gratitude. While Moses was having these great spiritual 
experiences on the Mount, his people below were ur^rateful enough to forget 
Allah and make a golden calf for worship (7:148). 

145. And We ordained laws for him in the tablets in all 
matters, both commanding and explaining all things, 
(and said): "Take and hold these with firmness, and 
enjoin thy people to hold fast by the best in the 
precepts: (1107) soon shall I show you(1108) the 
homes of the wicked,-(1109) (How they lie desolate)." 

1107 The Tablets of the Law contained the essential spiritual Truth, from which 
were dcii\'ed the jjositive iiijunctions and prohibitions, cx])lanations and 
iiitcr])rctations, which it was die function of the prophetic office to hold up for the 
[jcople to follow. The precepts would contain, as the Sliriri ';ih does, matters 
absolutely proliil>itcd, matters not jirohibited but disajipixned, matters aliout 
which there was no prohibition or injunction, but in which conduct was to be 
regulated by circumstances; matters of positive and universal duty, matters 
recommended for those whose zeal was sufflcient to enable them to work on 
higher than minimum standards, and matters which were sought by persons of the 
highest spiritual eminence. No soul is burdened beyond its capacity; but we are 
asked to seek die best and highest jjossible for us in conduct. 

1108 Notice the bansition from the "We" of autliorit}' and honour and impersonal 
dignity, to the "I" of personal concern in specially guiding the righteous, (Cf. 2:38 ). 

1 109 riicrc are two meanings, one literal and the other figurative. Literally, the 
homes ol the wicked, both iiidi\iduals and nations, lie desolate, as in the case of 
the ancient Egy])tiaiis, the 'Ad, and the Tlianiud. Pigurati\'ely, the "home" shows 
the inner and more intimate condition ol pco])le. II \"ou are daz/lcd l)\" the 
outward prosperity ot tlie ungodly, examine tiieir inner anguish and fear and 
insecurity, and you will thank Allah for His gracious guidance. 

146. Those who behave arrogantly on the earth in 
defiance of right - them will I turn away from My 
signs:(1110) Even if they see all the signs, they will 
not believe in them; and if they see the way of right 
conduct, they will not adopt it as the way; but if they 
see the way of error, that is the way they will adopt. 
For they have rejected(llll) our signs, and failed to 
take warning from them. 

1110 riie argument ma\' be siiii]>lilicd thus in paraphrase. The right is established 
on the eardi as Allah created it: Nature recognises and ol>eys Allah's law as fixed 
for each portion of Creation. But man, because of tlie gilt of Will, sometimes 
upsets this balance. The root-cause is his arrogance, as it was in the case of IblTs. 
Allah's Signs are everywhere, but if they are rejected with scorn and blasphemy, 
AUah win withdraw His grace, for sin hardens the heart and makes it impenious 
to the truth. Want of faitii produces a kind of bliiuhiess to siiiritual facts, a kind of 
deafness to the warnings of a Day of Account. If we had contumaciously rejected 
faith, can we hope for anythir^ but justice— the just punishment of our sins? (R). 

1111 Rejected Our Signs: again a return to the Plural of impersonal Dignity and 
Authority, from the singular of personal concern in granting grace and guidance to 
the righteous. 

147. Those who reject Our signs and the meeting in the 
Hereafter,- vain are their deeds: Can they expect to be 
rewarded except as they have wrought? 



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148. The people of Moses made, in his absence, out of 
their omaments,(1112) the image of calf, (for 
worship):(1113) it seemed to low: did they(1114) not 
see that it could neither speak to them, nor show 
them the way? They tooic it for worship and they did 
wrong. 

1112 The making o\ the golden calf and its worshij) b\' the Israelites (hiring the 
absence ot Moses on the Mount were reicrrcd to in 2:51 and some tiirther details 
are given in 20:83-97. Notice how in each case only tiiose points are referred to 
which are necessary to the argument in hand. A narrator whose object is mere 
narration, tells the story in all its details, and is done with it. A consummate artist, 
whose object is to enforce lessons, brings out each point in its jjroper place. 
Master of all details, he does not ramble, but with supreme literar\' skills, just adds 
the touch that is necessan" in each place to comjjlelc ibc spu'ilual ])icfure. His 
object is not a slory but a lesson. Here notice the contrast l)elween the inlense 
spiritual communion ol .Moses on ihe Mount and the suuultaueous corruption ol 
his ])eo])le in his absence. W'e can understand his righteous indignation and l)itter 
griet (7:1,*)()). The people had melted all tlieir gold ornaments, and made the 
image of a calf like the bull of Osiris in the city of Memphis in the wicked I^ypt 
that they had turned their backs upon. 

1113 Iinngc ol ;i ChII:J;is;i<I is lileralh' a body, especialh' the body ol a man 
according to Khalil <iuote(! b\' al Rag"\"liib. In 21:8 il is used ol)\"iousl\' lor ihe 
human bod\', as also in H8:3 1-; but iii llic lallcr case, the i(le;i iil ;ni image, without 
any real lite or soul, is also suggested. In die present passage 1 understand many 
suggestions: (1) that it was a mere image, without life; (2) as such, it could not low, 
therefore the appearance of lowir^, mentioned immediately afterwards, was a 
fraud; (3) unlike its protot>i)e, the bull of Osiris, it had not even the symbolism of 
Osiris behind it; the Osiris nMh, in the living religion of Egypt, had at least some 
ethical j)rinciples behind it. 

1114 The lowing ot tlie golden call was obviously a deception practised by the 
Egyptian promoters of the cult Lytton in his "Last Days of Pompeii" exposes the 
deception practised by the priests of Isis . Men hidden behind images imposed on 
the credulity of the commonalty. 

149. When they repented, and saw that they had erred, 
they said: "If our Lord have not mercy upon us and 
forgive us, we shall indeed be of those who perish." 

150. When Moses came back to his people, angry and 
grieved, he said: "Evil it is that ye have done in my 
place in my absence: did ye(1115) make haste to 
bring on the judgment of your Lord?" He put down the 
Tablets,(1116) seized his brother by (the hair of) his 
head, and dragged him(1117) to him. Aaron said: 
"Son of my mother! the people did indeed reckon me 
as naught, and went near to slaying me! Make not the 
enemies rejoice over my misfortune, nor count thou 
me amongst the people of sin. "(1118) 

1 1 15 Didvc iimkc Imslc . . . 'In your impalieiice, could \<>ii not wait tor me? 
Your lapse into idolatry has onh' hastened Allah's wrath. It \<;>ii had oiih' waited. 1 
was bringing to you in die tablets die most excellent teaching in the commands of 
Allah.' There is subtie irony in the speech of Moses. There is also a play upon 
words: 'ijl= calf; and 'ajih = to make haste: no translation can bring out these 
niceties. 

1116 Pill down llic 'Dil)Icis: \\c are not told that the ral>Iels were broken; in lact 
7:1.) t (l>elow) shows dial diey were whole. 'rhe\' contained Allah's Message. There 
is a touch ot disrespect (it not blasphemy) in supposing diat Allali's Messenger 
broke the Tablets in his incontinent rage, as is stated in the Old Testament: 
"Moses's anger waxed hot, and he cast the tablets out of his hands, and brake them 
beneath the Moiuit." (Exod. 32:10). On this point and also on the yjoint that 
Aaron (in the Old Testament story) ordered the gold to he brought, made a 
molten calf, tashioiied it with a gra\iiig tool, and built an allar helore die calf, 
(Exod. 32:2-,')), our \ersion (litters trom that ot die Old 'reslameiit. W'e cannot 
believe that Aaron, who was ap]K>hited by Allah to assist Moses as Allah's 
Messenger, could descend so low as to seduce the people into idolatry, whatever 
his human weaknesses might be. 

1117 Moses was but human. Remembering the charge he had given to A;ux)n 
(7:1 42) he had a just grie\ ance at the turn e\"ents had taken. But he did not wreak 
his vengeance on the Tablets of Allah's Law by breaking them. He laid hands on 
his brother, and his brother at once explained, (Cf. 20:94). 

1118 Aaron's speech is full of tenderness and regret. He addresses Moses as "son 
of my mother"- an affectionate term. He explains how the turbulent people nearly 
killed him for resisting them. And he states in the clearest terms that the idolatry 



neither originated with him nor had his consent In 20:85 we are told that a fellow 
described as the Samiri had led them astray. We shall discuss this when we come 
to that passage. 

151. Moses prayed: "O my Lord! forgive me and my 
brother!(1119) admit us to Thy mercy! for Thou art 
the Most Merciful of those who show mercy!" 

1119 As Moses was convinced that his brother was guildess, his wrath was turned 
to gentleness. He pra\ed tor torgi\eiiess-for liiniselt and his brother: tor himself 
because ot his v\Tadi and tor his brodier because he had been unable to suppress 
idolatry amor^ his people. And like a true leader that he is, he identifies himself 
with his lieutenant for all that has happened. Even more, he identifies himself with 
his whole people in his prayer in verse 155 below. Herein, again, is a type of what 
the Holy Prophet Muhammad did for his people. 

152. Those who tooic the calf (for worship) will indeed be 
overwhelmed with wrath from their Lord, and with 
shame in this life:(1120} thus do We recompense 
those who invent (falsehoods). 

1120 The consequences were twofold: (1) spiritual, in that Allah's grace is 
withdrawn, and (2) even in the present life of this world, in that godly men also 
shun the sinner's company, and he is isolated. 

153. But those who do wrong but repent thereafter and 
(truly) believe,- verily thy Lord is thereafter Oft- 
Forgiving, Most Merciful. 

154. When the anger of Moses was appeased, he took up 
the tablets: in the writing thereon was guidance and 
Mercy for such as fear their Lord. 

155. And Moses chose seventy(1121) of his people for 
Our place of meeting: when they were seized with 
violent quaking, (1122) he prayed: "O my Lord! if it 
had been Thy will Thou couldst have destroyed, long 
before, both them and me: wouldst Thou destroy us 
for the deeds of the foolish ones among us? This is no 
more than(1123) Thy trial: by it Thou causest whom 
Thou wilt to stray,(1124) and Thou leadest whom 
Thou wilt into the right path. Thou art our Protector: 
so forgive us and give us Thy mercy; for Thou art the 
best of those who forgive. 

1 121 Sc\'ent\' ol the elders were taken up to die Mount, but left at some distance 
from the place where Allah spoke to Moses. They were to be silent witnesses, but 
their faith vras not yet complete, and they dared to say to Moses: "We shall never 
believe in thee until we see Allah in public" ( 2:55 ). They were dazed with thunder 
and lightning, and might have been destroyed but for Allah's mercy on the 
intercession of Moses. 

1122 Ji^/hh: violent quaking, earthciuake. I take it to reter to the same e\"eiit as is 
described by the word S^iqa/j in 2:55 , the timnder and lightning diat shook the 
mountainside. 

1123 Moses was guiltiess, but he identifies himself with his whole people, and 
intercedes with Allah on their behalf. He recognises that it was a trial, in which 
some of his peojjle failed to stand the test. Such failure was worthy of [Jiuiishment. 
But he pleads tor mercy tor such as erred trom weakness and not trom 
contumacy, antl were tiuly repentant, aldiough all who erred were in dieir several 
degrees worthy of punishment 

1124 Cf. 2:26. 

156. "And ordain for us that which is good, in this life and 
in the Hereafter: for we have turned unto Thee." He 
said: "With My punishment I visit whom I will; but My 
mercy extendeth(1125) to all things. That (mercy) I 
shall ordain for those who do right, and practise 
regular charity, and those who believe in Our signs;- 
(1126) 

1125 Allah's mercy is in and for all things. All nature subser\'es a common 
purjjose, which is for the good of all His creatures. Our faculties and our 
understandings are all instances of His grace and mercy. Each unit or factor 
among His creatures benefits from the others and receives them as Allah's mercy 



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to itself; and in its turn, each contributes to the benefit of the others and is thus an 
instance of Allah's mercy to them. His mercy is universal and all-pervasive; while 
His justice and punishment are reserved for those who swerve from His plan and 
(to use a medieval juridicial formula) go out of His Peace. 

1126 The personal grace and mercy— and their opposite— are referred to the 
singular pronoun "I", while the impersonal Law, by which Allah's Signs operate in 
His universe, is referred to the plural pronoun of authority and dignity, "We". 

157. "Those who follow the messenger, the unlettered 
Prophet, whom they find mentioned in their own 
(scriptures), -(1127) in the law and the Gospel;- for he 
commands them what is just and forbids them what is 
evil; he allows them as lawful what is good (and pure) 
and prohibits them from what is bad (and impure); He 
releases them from their heavy burdens and from the 
yokes(1128) that are upon them. So it is those who 
believe in him, honour him, help him, and follow the 
light which is sent down with him,-(1129) it is they 
who will prosper."(1130) 

1127 In this verse is a [jrefigiiring, to Moses, oi the Arabian Messenger, the last 
and greatest of the Messengers of Allah. Prophecies about him be found in 
the Tawrab and the InjiJ. In the reflex of the Tawrah as now accepted by the Jews, 
Moses says: The Lord thy God wiU raise up unto thee a Prophet from the midst 
of thee, of thy brethren, like unto me" (Deut 18:15): the only Prophet who 
brought a Shari'ah like that of Moses was Muhammad al Mustafa, and he came of 
the house of Ismail, the brother of Isaac, the father of Israel. In the reflex of the 
Gospel as now accepted by tlie Christians, Christ promised another Comforter, 
(lolm 1 4: If)): the Greek word Fmiicictc which the Christians interpret as referring 
to tlie Holy S})irit is l)y onr Doctors taken to l)c Periclyte, which would be the 
Greek form of Ahmad. See 61:6 and n. 416 to H;H1. 

1128 (Cf. 13:5) Agbhl: plural of ghullun, a yoke, an iron collar. In the formalism 
and exclusiveness of the Jews there were many restrictions which were removed by 
Islam, a religion for freedom in the faith of Allah, of universahly in the variety of 
races, languages, manners and customs, 

1129 Light which is sent down with him: the words are "with him", not "to him", 
emphasising the fact that the Light which he brought illumines everyone who has 
the privilege of joining his great and universal Fellowship. 

1130 Frihdi =prosperit>' ni t^cncral scn^c as well as in its spirilna! sense. In the 
general sense it means that right conduct is tlie only door to happiness and well- 
being. In the spiritual sense it means that Faith and its fnjits (right conduct) are the 
onh' gates to salvation. 

158. day: "O men! I am sent(1131) unto you all, as the 
Messenger of Allah, to Whom belongeth the dominion 
of the heavens and the earth: there is no god but He: 
it is He That giveth both life and death. So believe in 
Allah and His Messenger, the Unlettered 
Prophet,(1132) who believeth in Allah and His words: 
follow him that (so) ye may be guided." 

1131 Our attention having been directed to various prophets, who were sent with 
missions to their several peoples, and in each of whose careers there is some 
prefigurement of the life of the last and greatest of them, we are now asked to 
listen to the pRJclamation of Muhammad's universal mission. We contemplate no 
longer, alter this, partial truths. It is not now a qnestion ot saving Israel from the 
bondage of Eg}7)t, nor teaching Midian ihe elhics ot business, nor reclaiming the 
[jcople ot Lilt ironi sexnal sin or Tlianiud Ironi the sin ot oppression in ])o\ver, or 
Ad from arrogance and ancestor-worship. Now are set forth plainly the issues ol 
Life and Death, the Message of Allah, the One Universal God to all mankind. 

1132 "Unlettered," as applied to the Prophet here and inverse 157 above, has 
three special significations. (1) He was not versed in human learning; yet he was 
full of the highest wisdoiii, and had a most wonderlul knowledge of the previous 
.Scri])iin'es. was a ])ro()l ol his iiis])iralion. It was a miracle ol (he highest kind, 
a "Sign", which eveiyoue could test then, and eveiyone can test now. (2) All 
organised human knowledge tends to be ciystallised, to acquire a partial bias or 
flavour of some "school" of thought, llie highest Teacher had to be free from any 
such taint, just as a clean slate is necessary if a perfecdy clear and bold message has 
to be written on it (3) In 3:20 and 62:2, the epithet is applied to the Pagan Arabs, 
because, before the advent of Islam, they were unlearned. That the last and 
greatest of the Prophets should arise among them, and they and their language be 
made the vehicle of the new, full and universal light, has also a meaning, which is 
explained in C. 12-16. 



159. Of the people of Moses there is a section who guide 
and do justice in the light of truth. 

160. We divided them into twelve tribes(1133) or 
nations. We directed Moses by inspiration, when his 
(thirsty) people asked him for water: "Striice the rocic 
with thy staff": out of it there gushed forth twelve 
springs: Each group knew its own place for water. We 
gave them the shade of clouds, and sent down to them 
manna and quails, (saying): "Eat of the good things 
We have provided for you": (but they rebelled); to Us 
they did no harm, but they harmed their own 
souis.(1134) 

1133 We now come to some incidents in Jewish history, which have been referred 
to in 2:57 -60. Here they have s[)ccial reference to their bearing on the times when 
early Islam was preached. The Twelve Tribes and the parable drawn from them 
have been explained in n. 73 to 2:60. 

1134 C£2:,57 and n. 71, and 20:81. 

161. And remember it was said to them: "Dwell in this 
town and eat(1135) therein as ye wish, but say the 
word of humility and enter the gate in a posture of 
humility: We shall forgive you your faults; We shall 
increase (the portion of) those who do good." 

1135 As in 7:19 , we may construe "eat" here to mean not only eating literally, but 
enjoyir^ the good things of life. 

162. But the transgressors among them changed the 
word from that which had been given them so we sent 
on them a plague from heaven. For that they 
repeatedly transgressed. (1136) 

1136 CF. 2:58 -59, and n. 72. The story is here told by way of parable for the times 
of Islam. Hence we have a few verbal changes: e.g., "dwell in this town* instead of 
"enter this town," etc. 

163. Ask them concerning the town standing close by the 
sea. Behold! they transgressed in the matter of the 
Sabbath. (1137) For on the day of their Sabbath their 
fish did come to them, openly holding up their heads, 
but on the day they had no Sabbath, they came not: 
thus did We make a trial of them, for they were given 
to transgression. 

1137 Cf. 2:65 and n. 79. Fishing, like every other acti\'ity, was prohibited to Israel 
on the Sabbath day. As this [jractice was usually obser\'ed, the fish used to corne 
u[) witli a sense of security to their water chauuels or pools openly on ihc Sabliath 
day, hut not on other da\'s when fishing was ojieii. This \vas a great lciiipt;ilH)ii t{> 
the l;i\\-l)rcakcrs, which they could not resist. Some ol their men oi piety 
protested, hut it had no effect. When their transgressions, which, we may suppose, 
extended to other commandments, passed beyond bounds, the punishment came. 
(R). 

164. When some of them said: "Why do ye preach to a 
people whom Allah will destroy or visit with a terrible 
punishment?"-(1138) said the preachers:" To 
discharge our duty to your Lord, and perchance they 
may fear Him." 

1138 There are always people who wonder, no doubt sincerely, what good it is to 
preach to the wicked. The answer is given to them here: (1) every man who sees 
evil must speak out against it; it is his diit\' and responsibilit}' to Allah; (2) there is 
always a chance that the warning may ha\'e effect and sa\'e a firecious soul. This 
passage has a special lueauiug for the limes when our Holy l*ro[)liet was preaching 
in Makloili, appareiith' without results. But it applies to all times. 

165. When they disregarded the warnings that had been 
given them. We rescued those who forbade Evil; but 
We visited the wrong-doers with a grievous 
punishment because they were given to transgression. 



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166. When in their insolence they transgressed (all) 
prohibitions. We said to them: "Be ye apes, despised 
and rejected. "(1139) 

imCf.2:65, n. 79 

167. Behold! thy Lord did declare(1140) that He would 
send against them, to the Day of Judgment, those who 
would afflict them with grievous penalty. Thy Lord is 
quick in retribution, but He is also Oft-forgiving, Most 
Merciful. 

1140 See DeuL 11 :28;"A curse if ye will not obey the commandments of the Lord 
your God but turn aside out of the way I command you this day"; also Deut 
28:49; "The Lord shall bring a nation against thee from afar, from the end of the 
earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand"; 
;in(l niMny other j);iss:igcs. 

168. We broke them up into sections on this earth. (1141) 
There are among them some that are the righteous, 
and some that are the opposite. We have tried them 
with both prosperity and adversity: In order that they 
might turn (to us). 

1141 The dispersal of the Jews is a great fact in the world's liistory. Neither lias 
their persecution ended yet, nor is it likely to end as far as we can foresee. 

169. After them succeeded an (evil) generation: They 
inherited the Book, but they chose (for 
themselves)(1142) the vanities of this world, saying 
(for excuse): "(Everything) will be forgiven us." (Even 
so), if similar vanities came their way, they would 
(again) seize them. Was not the covenant(1143) of 
the Book taken from them, that they would not ascribe 
to Allah anything but the truth? and they study what 
is in the Book. But best for the righteous is the home 
in the Hereafter. Will ye not understand? 

1142 Merely inheriting a Book, or doir^ lip service to it, does not make a nation 
righteous. If they succumb to the temptations of the world, their hypocrisy 
becomes all the more glaring. "High finance" is one of these temptations. Cf. also 
2:80: "the Fire shall not touch us except for a few numbered days": and 2:88, about 
their hlasjjhemous self-sufficiency. 

1143 a: Exod. 19:5-8; 24:3; 39:27; and niauy otiier passages. 

170. As to those who hold fast by the Book and establish 
regular prayer,- never shall We suffer the reward of 
the righteous to perish. 

171. When We shook the Mount over them, as if it had 
been a canopy, and they thought it was going to fall 
on them (We said): "Hold firmly(1144) to what We 
have given you, and bring (ever) to remembrance 
what is therein;(1145) perchance ye may fear Allah." 

1144 Cf. 2:63 and n. 78, 2:93, and 5:7. 

1145 Therein =in the Book or Revelation, in "what We have given you." 

172. When thy Lord drew forth(1146) from the Children 
of Adam - from their loins - their descendants, and 
made them testify concerning themselves, (saying): 
"Am I not your Lord (who cherishes and sustains 
you)?"- They said: "Yea! We do testify!"(1147) (This), 
lest ye should say on the Day of Judgment: "Of this we 
were never mindful": 

1146 This passage has led to differences of opinion in interpretation. According to 
the dominant opinion of commentitors each individual in the posterity of Adam 
had a separate existence from the time of Adam, and a Covenant was tiken from 
all of them, which is hinding accordingh' on each indi\'i(hial. 'Hie words in the text 
reter to the descendants of the Children ol Adam, i.e., to all humanit}", horn or 
unborn, without any limit of time. Adam's seetl carries on the existence of Adam 
and succeeds to his spiritual heritage. Humanity has been given by Allah certain 



powers and faculties, whose possession creates on our side special spiritual 
obligations which we must faithfully discharge: see 5:1. and n. 682. These 
obligations may from a legal point of \iew be considered as arising from implied 
Covenants. In tlie preceding verse (7:171), a reference was made to the implied 
Covenant of the Jewish nation. Now we consider the implied Covenant of the 
whole of humanity, for the Holy Prophet's mission was worldwide. (R). 

1147 The Covenant is completed in this way. We acknowledge that Allah is our 
Creator, Cherisher, and Sustainer: therefore we acknowledge our duty to Him: 
when we so testify concerning ourselves, the obligation is, as it were, assumed by 
us; for it follows from our very nature when it is pure and uncorrupted. 

173. Or lest ye should say: "Our fathers before us may 
have taken false gods, but we are (their) descendants 
after them: wilt Thou then destroy us because of the 
deeds of men who were futiie?"(1148) 

1148 1 he latent faculties in man are enough to teach him the distinction hctween 
good and cyi\, to warn him ot the dangers that heset his lite. But to awaken and 
stimulate tliem, a personal appeal is made to each individual tiirough tlie "still 
small voice" within him. This, in its uncorrupted state, acknowledges the truth and, 
as it were, swears its Covenant with Allah. There is, therefore, no excuse for any 
individual to say, either (1) that he was unmindful, or (2) that he should not be 
punished for the sins of his fathers, because his punishment (if any) comes from 
his personal responsibility and is for his own rejection of faith and the higher 
spiritual influences. (R). 

174. Thus do We explain the signs in detail; and 
perchance they may turn (unto Us). 

175. Relate to them the story(1149) of the man to whom 
We sent Our signs, but he passed them by: so Satan 
followed him up, and he went astray. 

1 149 Commentators differ whether this stoiy or parahle refers to a particular 
individual, and it so, to whom. The stor\' ot Balaam, the seer, who was called out 
by Israel 's enemies to curse Israel , but who blessed Israel instead. (Num. 22, 28, 
24) is quite different. It is better to take the parahle in general sense, riiese are 
men, of talents and position, to whom great opportunities of spiritual insight 
come, but they perversely pass them by. Satan sees his opportunity and catches 
them up. Instead of rising higher in the spiritual world, their selfish and worldly 
desires and ambitions pull them dovm, and they are lost. 

176. If it had been Our will. We should have elevated him 
with Our signs; but he inclined to the earth, and 
followed his own vain desires.(1150) His similitude is 
that of a dog: if you attack him, he lolls out his 
tongue,(1151) or if you leave him alone, he (still) lolls 
out his tongue. That is the similitude of those who 
reject Our signs; So relate the story; perchance they 
may reflect. 

1150 Notice the contrast between the exalted spiritual honours which they would 
have received from Allah if they had followed His Will, and the earthly desires 
which eventually bring them low to the position of beasts and worse. 

1 1.31 riic (iog, cspccialh' in die hot weather, lolls out his tongue, whether he is 
attacked and pursued and is tired, or is left alone. It is part ot his nature to 
slobber. So with the man who rejects Allah. Whether he is warned or left alone, 
he continues to throw out his dirty saliva. The injury he will do will be to his own 
soul. But there ma>' be infection in his evil example. So we must protect others. 
And w e must ne\'er gi\'e up hope of his own amendment So we must continue to 
warn him and make him think. 

177. Evil as an example are people who reject Our signs 
and wrong their own souls. 

178. Whom Allah doth guide,- he is on the right path: 
whom He rejects from His guidance,- such are the 
persons who perish. (1152) 

1152 Those who reject Allah will be deprived of Allah's grace and guidance. His 
Mercy is always open for sincere repentance. But with each step downwards, they 
go lower and lower, until they perish. 

179. Many are the Jinns and men we have made for Hell: 
They have hearts wherewith(1153) they understand 
not, eyes wherewith they see not, and ears wherewith 



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they hear not. They are like cattle,- nay more 
misguided: for they are heedless (of warning). 

1153 Cf. 2; 18 . Though they have apparently all the faculties of reason and 
perception, they have so deadened them that those faculties do not work, and they 
go headlong into Hell. They are, as it were, made for Hell. 

180. The Most Beautiful Names(1154) belong to Allah, so 
call on him by them; but shun such men as use 
profanity in his names: for what they do, they will 
soon be requited. 

1 154 .\s \vc conlcinplalc .Vllah's nature, \vc can use the most Ijcauiilul names wc 
can think <>I, l<> c\])rcss Ilis attriljulcs. There arc nincl\-iiine ot snch attribnlcs. In 
tire opening Surah, we have tliese indicated irr a tew corrrprclrensive words, such as 
al Rahman (most Gracious), al Rahim (most Merciful), Rabb at 'alamin (Cherisher 
and Sustainer of the worlds). Our bringing such names to remembrance is part of 
our Prayer and Praise. But we must not associate with people who use Allah's 
narrres fjrofanely, or so as to suggest anything derogatory to His dignity or His 
nnit^-. a; 17:1 10. 

181. Of those We have created are people who direct 
(others) with truth. And dispense justice therewith. 

182. Those who reject Our signs. We shall gradually visit 
with punishment, in ways they perceive not;(1154-A) 

1154-A .Sec also 68:44 and ir. ,5626. 

183. Respite will I grant unto them: for My scheme is 
strong (and unfailing). 

184. Do they not reflect? Their companion is not 
seized(1155) with madness: he is but a perspicuous 
warner.(1156) 

1 155 rhcir conip;niion, i.e., the Holy Pr<)])lict, who li\c(l with and amongst ihem. 
lie \vas accused <>l nuidness because he heh;i\e(l dillercnih' irom lliem. 11c had 
no selfish ;iml)ili<>iis: he was ahv;i\s Iriie, in thought, \\()r(ls, ;uhI deed: he was kind 
aird considerate to die weak, and was not dazzled l)y worldly power or wealth or 
position: he was imdeterred by fear of the strong, the mockery of the cynics, the 
bitterness of the evil, or the indifference of the heedless. That is why he stood out 
boldly against wrong: he did not mince his words, and his warnings were not 
mealy-mouthed. 

1 156 perspicuous. The reason why 1 li;i\e iiol used a siin|)ler word, such 
as "plain" or "clear" is explained in n. 716 to 5:\5. iW Mustafa's sennons were not 
pohte reminders, with an eye to the flattery of weaknesses in high places or 
national vanities or crowd passions. They brought out every foible into the glare of 
light, by a fiery eloquence fed by inspiration from Allah (Cf. 38:70). 

185. Do they see nothing in the government of the 
heavens and the earth and all that Allah hath 
created?(1157) (Do they not see) that it may well be 
that their terms is nigh drawing to an end? In what 
message after this will they then believe? 

1157 An appeal to Allah's most ^vonderful uni\'eise should at once comince a 
thinking mind ol man's iiollungness, and Allah's power, gloiy, and goodness. 
Man's term here is fleeting. If he is not warned by the great Signs, and the 
Messages which call his attention to them, is he capable of any faith at all? 

186. To such as Allah rejects from His guidance, there 
can be no guide: He will leave them in their 
trespasses, wandering in distraction. (1158) 

1158 Cf. 2:15 .If Allah's light is removed, the best of them can only wander hither 
and thither, like blind men, in distraction (see also 10:11 ). 

187. They ask thee about the (final) Hour - when will be 
its appointed time? Say: "The knowledge thereof is 
with my Lord (alone): None but He can reveal as to 
when it will occur.(1159) Heavy were its burden 
through the heavens and the earth. Only, all of a 
sudden will it come to you." They ask thee as if thou 
Wert eager in search thereof:(1160) Say: "The 



knowledge thereof is with Allah (alone), but most men 
know not." 

1159 The fact of its coming is a certainty: the exact time appointed for it is not 
revealed by Allah. It it were il would be so momentous as to disturb onr thoughts 
and life. It would be a hea\\' burden lo lis. Onr duh' is to be prejjared lor it al all 
times. It will come when we leasi expecl it. In llie ])reseiit Clospels, Jesus says die 
same lliing: he does not know llie Hour, but il will come sinklenly. "But o! diat 
day and that Hour knowedi no man, no, not the angels which are in heaven, 
neither the Son, but the Father. Take ye heed, watch and pray: for ye know not 
when die time is." (Mark. 13:32-33), CO' 33:63). 

1 160 IfiJiii is iisualh' construed to mean: "eagerh' or anxiousK' in search ol: the 
[Mcposilion lollowing here is ';tn = concerning, about. Some commenlalors 
(including al Ragliil) al .Aslaliani) iiiiderstaiid it in lliis [jassage to mean "well- 
acquainted." In 19:47 , widi die preposition b J lollowing it, it signifies "well- 
disposed to", "favourable to, good to, kind to." 

188. Say: "I have no power over any good or harm to 
myself except as Allah willeth. If I had knowledge of 
the unseen, I should have multiplied all good, and no 
evil should have touched me: I am but a warner, and a 
bringer of glad tidings to those who have 
faith."(1161) 

1161 A warner to all, and a bringer of glad tidings to those who have faith, because 
they will profit by the glad tidir^s. As everyone is invited to faith, the glad tidings 
are offered to all, but they are not necessarily accepted by all. 

189. It is He Who created you from a single person, and 
made his mate of like nature,(1162) in order that he 
might dwell with her (In love). When they are united, 
she bears a light burden and carries It about 
(unnoticed). When she grows heavy, they both 
pray(1163) to Allah their Lord, (saying): "If Thou 
givest us a goodly child/(1164) we vow we shall 
(ever) be grateful." 

1162 Cf. 4:1. and n. 504, where tlie construction is explained, (sec also 16:72). 

1163 The mystciy of the jjliysical birth ot man, as it aflccts ihe iathcr and the 
mother, onh' touches ihe imagination of the parents in the later stages when the 
cliild is yet unborn and \et the lite stirs within tlie body oi the ex]>ectant mother. 
The coming ot the new lite is a solemn thing, and is traught witii much hope as 
well as much unknown risk to tiie mother herself, riie parents in their anxiety 
turn to Allah. If this feeling of solemnity, hope, and looking towards Allah were 
maintained after birth, all would be well for the parents as well as for the rising 
generation. But the attitude changes, as the \'erses following show. 

1164 Goodly: salih: includes the following ideas: sound in body and mind; 
healthy; righteous: of good moral disposition. 

190. But when He giveth them a goodly child, they 
ascribe to others a share in the gift they have 
received: but Allah is exalted high above the partners 
they ascribe(1165) to Him. 

1165 When tiie child is horn, die parents torget tiiat it is a precious gift ot Allah- a 
miracle of Creation, which should lift their minds up to the higher things of Allah. 
Instead, their gradual familiarity with the new life makes them connect it with 
many superstitious ideas or rites and ceremonies, or they take it as a matter of 
course, as a little plaything ot the material world. This leads to idolatry or false 
worship, or the .setting up of false standards, in derogation ot the dignit\' of Allah. 

191. Do they indeed ascribe to Him as partners things 
that can create nothing, but are themselves created? 

192. No aid can they give them, nor can they aid 
themselves! 

193. If ye call them to guidance, they will not obey: For 
you it is the same whether ye call them or ye hold 
your peace!(1166) 

1166 When false worship takes root, the teacher of Truth finds much to 
discourage him. As far as he is concerned, it seems as if he has ])roduce(l no 
effect. Yet his duty is to continue his work, in the spirit of verse 199 below, 



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forgivir^ all opposition, teaching what is right, and not joining the ignorant in their 
attitude of doubt and indecision. 

194. Verily those whom ye call upon besides Allah are 
servants like unto you:(1167) Call upon them, and let 
them listen to your prayer, if ye are (indeed) truthful! 

1167 False gods, whether i(k)ls or deified men, or ideas and superstitions , have 
no existence of their ov\n, independent of Alhih's creation. They are Allah's 
creatures, and like sen'ants are suhjeet to His autliorit\'. Deified men are not real 
men, but false ideas of men. lliey cannot help themselves: how can tliey help 
Others? 

195. Have they feet to walk with? Or hands to lay hold 
with? Or eyes to see with? Or ears to hear with? Say: 
"Call your 'god-partners ',(1168) scheme (your 
worst) against me, and give me no respite! 

1168 Here is a test and a challenge. If the false gods had any power or even 
existence, collect them all together, and, says the Prophet of Allah, "Let them do 
their worst against me." They cannot; because the whole thing is based on a 
superstition and a chimaera, (Cf. 11:,'),) ). 

196. "For my Protector is Allah, Who revealed the Book 
(from time to time), and He will choose and befriend 
the righteous. 

197. "But those ye call upon besides Him, are unable to 
help you, and indeed to help themselves." 

198. If thou callest them to guidance, they hear not. Thou 
wilt see them looking at thee, but they see not. (1169) 

1 169 The beaiit\' and rij^htcoiisness of al Mustafa's life were acknowledged on ;ill 
hands, imtil he recei\"ed the mission to preach and to light agaiiisl e\"il. What 
hap])encd ihcii? creeled barricades lor ilsell. Il had eyes, hut it rciuscd to see. 
It had cars, but il rciuscd lo hear. Il had iiitciligciicc, but it biocis.cd up ils channels 
of understanding. Even now, after fourteen centuries, a lite ot unexampled purit>', 
probity, justice, and righteousness is seen in false lights by bUnd detractors! 

199. Hold to forgiveness; command what is right; But 
turn away from the ignorant.(1170) 

1170 j\llah comforts the Prophet and directs his mind to tliree precepts: (1) to 
forgive injuries, insults, and persecution; (2) to continue to declare the faith that 
was in him, and not only to declare it, but to act up to it in all his dealings with 
friends and foes: (8) to \y,w' no attention to ignorant fools, who raised doubts or 
difticultics, hurled Uiuiits or ic])roachcs, or dcMscd plots to dclcat the truth: they 
were to be ignored and passed by, not to be engaged in tights and huidess 
controversies, or conciliated by compromises. 

200. If a suggestion from Satan assail thy (mind), (1171) 
seek refuge with Allah, for He heareth and knoweth 
(all things). 

1171 Even a Prophet of Allah is but human. He might think that revenge or 
retaliation, or a htde tactiid silence when evil stalks abroad, or some compromise 
with ignorance, might be best for the cause. He is to reject such suggestions. 



201. Those who fear Allah, when a thought of evil from 
Satan assaults them, bring Allah to remembrance, 
when lo! they see (aright)!(1172) 

1172 Allah protects His own, as no one else can. He is the sure refuge-and the 
only one-for men of faith. If we are confused or angry, being blinded by this 
world. He will open our eyes. 

202. But their brethren (the evil ones)(1173) plunge 
them deeper into error, and never relax (their efforts). 

1173 We g<) back to cxmsider tlie ungodly, whom we iell al \ crsc 198, in order to 
he taught our behaviour towards evil. The forces of evil never relax their elTorts to 
draw their "l)relhren" (those w ho go into their family) deeper and deeper into the 
mire ol sin and destruction. 

203. If thou bring them not a revelation,(1174) they say: 
"Why hast thou not got it together?" Say: "I but 
follow what is revealed to me from my Lord: this is 
(nothing but) lights from your Lord,(1175) and 
Guidance, and mercy, for any who have faith." 

1174 "Ayah" here, I think, means specially an Ayah ot the Holy Qur'an. The 
infidels did not beliex e in re\'elation, and used to taunt the Holy Prophet, as much 
as to say that he used to put together words and promulgate them as revelation. 
The answer is contained in the sentence that follows. No human composition 
could contain the beauty, power, and spiritual insight of the Qur'an. Without 
inspiration it is impossible to suppose that a man, with or without literary and 
philosophic training could produce such a book as the Qur'an. 

1175 "Lights": facult\' of s[)iritual insight. The revelation is for us (I) spiritual 
eyes, (2) guidance, and (3) mercy. (I) is the highest in degree: just as a blind man, 
if he is given eyes and the faculty of sight, is at once removed into an entirely new 
world, so those who can reach the stage of spiritual insight pass into and become 
citizens of a wholly new spiritual World. (2) is next in degree: tiie man of the 
world can act up to the teaching about right conduct and prc])arc tor the 
Hereafter. (3) is the Mercy of Allah, free to every one, saint and sinner, who 
sincerely believes and puts his trust in Allah. 

204. When the Qur'an is read, listen to it with attention, 
and hold your peace: that ye may receive Mercy. 

205. And do thou (O reader!) Bring thy Lord to 
remembrance in thy (very) soul, with humility and in 
reverence, without loudness in words, in the mornings 
and evenings; and be not thou of those who are 
unheedful. 

206. Those who are near(1176) to thy Lord, disdain not 
to do Him worship: They celebrate His praises, and 
bow down before Him. (1177) 

1 176 1 he higher you are in spiritual attainment, the more is your desire and your 
o])])ortunily to seive and worship your Lord and Cherisher and the Lord and 
Cherisher of all the worlds; and the greater is your pride in that service and that 
worship. 

1177 At this stage a Sajdah or prostration is indicated, as symbolical of our 
humble acceptance of the privilege of serving and worshippir^ Allah— a fittir^ 
close to a Surah in which we are led, through a contemplation of the stories of the 
Messengers of Allah, to the meaning of revelation and its relation to our moral 
and spiritual progress. 



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8. Al Anfal (The Spoils of War) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. They ask thee(1178) concerning (things taken as) 
spoils of war. Say: "(such) spoils are at the disposal of 
Allah(1179) and the Messenger. So fear Allah, and 
keep straight the relations between yourselves: Obey 
Allah and His Messenger, if ye do believe." 

1178 The occasion was the question of the division of the booty after the battle of 
Badr. See Introduction to this Surah. 

1 179 15oot\' taken iii a hiwiul and just war docs not Ijclong lo ;ui\' indi\ i<lu;d. If he 
tought tor such accessory' rewards, he fought from wrong niothes. It belongs to the 
Cause, in diis case llic Cause of Allah, as administered hy His Messenger. Any 
portion given out to individuals arc accessor}' gilts, windfalls from the bounty of 
the Commander. The chief thing is to remain staunch to the Cause of Allah, and 
have no differences among those who stand for the Cause. Our internal relations 
must be kept straight: they must not be disturbed by cupidity or worldly 
considerations of gain, for any windfalls of this kind should be outside our 
calculations. 

2. For, Believers are those who, when Allah is 
mentioned, feel a tremor in their hearts, and when 
they hear His signs rehearsed, find their faith 
strengthened, and put (all) their trust in their Lord; 

3. Who establish regular prayers and spend (freely) out 
of the gifts We have given them for 
sustenance: (1180) 

1180 Sustenance: again in both the literal and the metaphorical sense. The object 
is to wnvn ofl from the lo\e of booh" and woridh' wealth. Whv do wc want these? 
To all true Bche\ers Allah gi\es generous suslenancc in an\' case, in both senses, 
but especially in die spiritual sense, tor it is coupled vritii forgiveness and grades of 
dignity before Allah, in the next verse. 

4. Such in truth are the believers: they have grades of 
dignity with their Lord, and forgiveness, and generous 
sustenance: 

5. Just as(1181) thy Lord ordered thee out of thy house 
in truth, even though a party among the Believers 
disliked it, 

1181 Just :is ; the coni])arison takes us back to die tirst clause in \ erse 1: "such in 
truth are the Believers "-jusr as tliy Lord also is just and true in ordering dice out 
to fight against heavy odds, when the alternative was to fight t^ainst the unarmed 
caravan which would have given thee abundant booty almost without a fight To 
appreciate the full meaning, remember that the word haqq, translated "truth* 
means also "right," ' J^'ust", "what is becoming." The true Believers believe in truth 
and do right in obedience to Allah's coiiiniand. So Allah also, in asking them to 
light against udds. is iiol asking lliein to rush to (leslrut tion. but is ])ro\"i(ling iheni 
witli an opportunity' of vindicating the U udi in scorn of worldly advantage. And He 
made good His promise by givir^ them victory. 

6. Disputing with thee concerning the truth after it was 
made manifest, as if they were being driven to death 
and they (actually) saw it.(1182) 

1182 In verse 6 we have again the word "truth": some of the Believers disputed 
concerning "the truth": they did not feel sure that the course recommended vras 
the true and right course. They thought it would be certain destruction: they saw 
death almost staring them in the face, (Cf. 6:57 ). 

7. Behold! Allah promised you one of the two (enemy) 
parties,(1183) that it should be yours: Ye wished that 
the one unarmed should be yours, but Allah willed to 



justify the Truth according to His words and to cut off 
the roots of the Unbelievers;- 

1 183 . lust before Badr there were two alternati\"es hetore the Muslims in Madiiiah, 
to sa\"e themselves from being o\"envheliiied b\' the Makkaii Quraysh with all their 
resources Ironi the rich Syrian trade. One, \\hicli had least danger lor the time 
being, and also promised much i)ooly, was to hill upon the Qura\sh caiinan 
returning from Syria to Maldi^ili richly laden, and led by Abu Sufyaii with only 40 
men unarmed. From a wordly point of view this was the safest and most lucrative 
course. The other alternative, which was actually adopted on the recommendation 
of the Prophet by the guidance of Allah, was to leave the hoot}' alone and march 
out boldly against the well-armed and wcll-c(iuipped Qura\' sh aniiy of 1 ,()()() men 
coming from Makkali. 'I1ie Muslims had no more than HOO men, ill-ariiied, to 
o])])ose die lorce. Bui i! ihe\' could deleai it, it would shake llic selfish autocracy 
which was in possession of Makkah. By Allali s help tiicy won a splendid victory, 
and the standard of Truth was established, never to be lowered again. 

8. That He might justify Truth and prove Falsehood false, 
distasteful though it be to those in guilt. 

9. Remember ye implored the assistance of your Lord, 
and He answered you: "I will assist you with a 
thousand of the angels, ranks on ranks. "(1184) 

1184 Ci. 3:123, 12/), 126. Ulie number of angels, a diousand at Badr and tliiee 
thousand and five thousand at Uhud, is probably not to be taken literally, but to 
express a strength at least equal to the strer^th of the enemy. 

10. Allah made it but a message of hope, and an 
assurance to your hearts: (in any case)(1185) there is 
no help except from Allah, and Allah is Exalted in 
Power, Wise. 

1185 All help comes ultimately from Allah. In special cases it may take special 
forms to put heart into us, and to fit in with our feelir^s and our psychology. 

11. Remember He covered you with a sort of 
drowsiness,(1186) to give you calm as from Himself, 
and he caused rain to descend on you(1187) from 
heaven, to clean you therewith, to remove from you 
the stain of Satan,(1188) to strengthen your hearts, 
and to plant your feet firmly therewith. 

1186 3:154 for Uhud. Calm (presence of mind) is essential in battle and in all 
posts of danger. If tlic mind is too much in a st;ite of excitement, it cannot carry 
out a well-considered or well-concerned plan. This spirit of calm confidence on 
the part of the Muslims won against the blustering violence of the Quray sh . 

1187 The rain was welcome for many reasons. (1) Water was scarce both for 
drinking and ablutions; (2) the Muslim band, without baggage or equipment or 
comforts, found that their thirst aggravated their fatigue; (3) the sand vras loose, 
and the rain consolidated it and enabled them "to plant their feet firmly." 

1188 "Stain of S'dtdn ": botii literally and figuratively. Dirt is physically a symbol of 
evil, and the Muslims were particular about ablutions before prayer. But the rain 
also refreshed their spirits and removed any lurking doubts in their minds 
(suggestions of the Evil One) that victory might be impossible in such adverse 
circumstances. 

12. Remember thy Lord inspired the angels (with the 
message): "I am with you: give firmness to the 
Believers: I will instil terror into the hearts of the 
Unbelievers: smite ye above their necks and smite all 
their finger-tips off them. "(1189) 

1189 The \iilnerable jjarts of an armed man are above the neck. A blow on the 
neck, face, or head, finishes him oil. If he has armour it is difficult lo gel at his 
heart. But if his hands are put out of action, he is unable to wield liis sword or 
lance or other weapon, and easily becomes a prisoner. 

13. This because they contended against Allah and His 
Messenger. If any contend against Allah and His 
Messenger, Allah is strict in punishment. 



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14. Thus (will it be said): "Taste ye then of the 
(punishment): for those who resist Allah, is the 
penalty of the Fire." 

15. O ye who believe! when ye meet the Unbelievers in 
hostile array,(1190) never turn your backs to them. 

1190 1 he laws of spiritual tight arc exactly similar to tliosc enforced by military 
virtue and discipline. Meet your enemy fairly and squarely, not rashly, but after 
due preparation. Zahfan in the text (meeting in hostile array) implies a slow and 
well-planned proceeding towards a hostile army. When once in combat, carry it 
through: there is no room for second thoughts. Death or victory should be the 
motto of every soldier: it may be death for himself individually, but if he has faith, 
there is triumph in either case for his cause. Two exceptions arc recognised: (1) 
rcculcr pour iiiicux sautcr, to go hack in order to jimip fonvard; or lo dcccix c ihe 
cncni\' In' a Icini; (2) ii an in(li\i(lual or l)od\' is, by the clianccs ol battle, isolated 
from his own force, he can tall back on his force in order to fight the battle. There 
is no virtue in mere single-handedness. Each individual must use his life and his 
resources to the best advantage for the common cause. 

16. If any do turn his back to them on such a day - unless 
it be in a stratagem of war, or to retreat to a troop (of 
his own)- he draws on himself the wrath of Allah, and 
his abode is Hell,- an evil refuge (indeed)! 

17. It is not ye who slew them; it was Allah, when thou 
threwest (a handful(1191) of dust), it was not thy act, 
but Allah's: in order that He might test the Believers 
by a gracious trial(1192) from Himself: for Allah is He 
Who heareth and knoweth (all things). 

1 191 When the battle began, the l*ro])het ])raye(l, and threw a handtui oi dnst or 
santl at tlie enemy, which, as described in Traditions, struck the eyes of the 
enemy. This had a great psychological effect Every act in the batde is ascribed to 
Allah, as it was in His cause and it was not undertaken except by His command. 
(R). 

1 192 Nunierically the odds against the Muslims were three to one. In other ways 
they \\erc al a <lisa<l\antage: ot arms and cfiiiipnient they had but little, while the 
enemy were well-found; they were inexperienced, while tlie Quraysh had brought 
their foremost warriors. In all this there was a test, but the test was accompanied 
by gracious favours of coundess value: their Commander was one in whom they 
had perfect faith, and for whom they were ready to lay down their lives; the rain 
refreshed them; their spirit was unshaken; and they were fighting in Allah's cause. 
Thus the trial or test became itself a blessing. 

18. That, and also because Allah is He Who makes feeble 
the plans and stratagem of the Unbelievers. 

19. (O Unbelievers!) if ye prayed for victory and 
judgment,(1193) now hath the judgment come to you: 
if ye desist (from wrong), it will be best for you: if ye 
return (to the attack), so shall We. Not the least good 
will your forces be to you even if they were multiplied: 
for verily Allah is with those who believe! 

1193 Patii = victory, decision, judgement The Quraysh in Makkah had prayed for 
victory, they were confident that their superior numbers, equipment and 
experience would be decisive. With a play on the word, they are told that the 
decision had come, and the victory-but not in the sense they had hoped for! 

20. O ye who believe! Obey Allah and His Messenger, and 
turn not away from him when ye hear (him speak). 

21. Nor be like those who say, "We hear," but listen 
not: (1194) 

1194 0" 2:93. 

22. For the worst of beasts in the sight of Allah are the 
deaf and the dumb,-(1195) those who understand not. 

1195 g' 2:18 and 8:,),') . 

23. If Allah had found in them any good. He would 
indeed have made them listen: (As it is), if He had 
made them listen, they would but have turned back 
and declined (Faith). 



24. O ye who believe! give your response to Allah and His 
Messenger, when He calleth you to that which will 
give you life;(1196) and know that Allah cometh in 
between a man(1197) and his heart, and that it is He 
to Whom ye shall (all) be gathered. 

1196 There arc hvo ])oints to note. (1) Note lhai alter Allali and His Messenger 
are mentioned, tlie pronoun antl verb in the next clause are singular: everythii^ 
that Allah's Messenger put forward as an injunction came bv inspiration from 
Allah: the Messenger made his will coincide completely with Allah's will. (2) We 
are asked actively to give our response in deed and life to the call of duty and 
conscience, for that call leads to real life, the life eternal, even though it may 
apparendy mean in this world the loss of things that make life dear or the loss of 
life itself. If wc refer this J ili.ul. i.e.. fv^ln'mij, in and for the Cause, both literally 
and metaphorically, die meaning becomes cjuite clear. 

1197 If the human heart is refractory and refuses to obey the call of Allah, that is 
not the end of the matter. Allah has to be reckoned with. The refusal may be 
because tiiere was some pet human scheme which the heart of man was not 
willing to give up for Allah's Cause. Will thai scheme conic to Iruition b\" rehising 
to serve tlie higher Cause? By no means. Man proposes, hut (iod (hsp()>,cs. II the 
scheme or motive was perfectly secret h'oni men, it was not secret trom Allah. 
The heart is the iimennosi seal of man's affections and desires; but Allah 
inten'enes between man and his heart. (R). 

25. And fear tumult or oppression,(1198) which affecteth 
not in particular (only) those of you who do wrong: 
and know that Allah is strict in punishment. 

1198 Fitnah has man>' meanings: (1) the root meaning is trial or temptation, as in 
2:102 and 8:28; (2) an analogous meaning is trial or punishment, as in 6:74; (3) 
tumult or oppression, as in 2:193; and here; and in 8:39; (4) there is here (8:25) 
the further shade of meaning suggested, discord, sedition, civil war. 

This warning against internal discord or tumult was very necessary in the Civil 
Wars of early Islam, and was never more necessary than it is now, for it affects 
iimocent and guilty alike, (see also 9:94). 

26. Call to mind when ye were a small (band), despised 
through the land, and afraid that men might despoil 
and kidnap you;(1199) But He provided a safe asylum 
for you, strengthened you with His aid, and gave you 
Good things for sustenance: that ye might be grateful. 

1199 On the immediate occasion the Muslims were reminded that they were a 
small band in Makkah; des[)ised and rejected; living in a state of insecurity for 
tlieir persons, their lives, their [)ropert>', and those ot their dejjendeiits; persecuted 
and exiled and how b\' the grace oi Allah they lound a safe as\luni in Madinali, 
how they found Incnds and hel])crs, how iheir many needs were cared for, and 
how at length they gathered strength and numbers enough to defeat the forces of 
godlessness, injustice, and oppression. 

But for every individual, in some form or otlier, the lesson applies. I lis sjjii itnal 
life begins humbly; he is despised and laughed at, jjcrhaiis persecuted and shut 
out from ordinary privileges open to all; but Allah gives him strengtii; friends 
spring up for him; and he is sustained until his highest spiritual desires are 
gradually fulfilled. 

27. O ye that believe! betray not the trust of Allah and 
the Messenger, nor misappropriate knowingly things 
entrusted to you. (1200) 

1200 Trusts maybe ot various kinds: (1) properly, goods, credit, etc.; (2) plans, 
confidences, secrets, etc.; (3) knowledge, talents, opportunities, etc., which we are 
expected to use for our fellow men. Men may betray the trust of Allah and His 
Prophet by misusing proi)ert\', or abusing the confidence rcfjosed in them, or the 
knowledge or talents given to them. On that s|)ecial occasion, when the plans for 
tlie protection ot Allah's \\"orslii])])crs against annihilation i\ere ot sjiecial 
importance, the Prophet's liiisl and confidence had lo be t;uar(led with special 
care. Occasions tor scrupulously respecting the trusi and conlidcnce ol our fellow 
men occur e\ery day in our lite, and tew ot us can claim ])erfeclion in this respect. 
Hence tiie special distinction of tlie Prophet of Allah, who earned tlie title of 
AIAmin, the one who was true to every trust reposed in him. 

28. And know ye that your possessions and your progeny 
are but a trial;(1201) and that it is Allah with Whom 
lies your highest reward. 

1201 A big family-many sons-was considered a source of power and strength: 3:10 
, 116. So in English, a man witli many children is said to have his "quiver full;" Cf. 
Psahns, 127:4-5: "As arrows are in the hands of a mighty man, so are the children 
of thy youth. Happy is the man that hath his quiver full of them; they shall not be 



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The Noble Qur'an 



ashamed, but they shall speak with the enemies in the gate". So with property and 
possessions: they add to a man's dignity, power, and influence. But both 
possessions ;in(l a large family are a temptation and a trial. They may turn out to 
be a source ol spiritual downfall, if they are mishandled, or if the love of them 
excludes the l<>\c ol .'Vllah. 

29. O ye who believe! if ye fear Allah, He will grant you a 
Criterion(1202) (to judge between right and wrong), 
remove from you (all) evil (that may afflict) you, and 
forgive you: for Allah is the Lord of grace unbounded. 

1202 (T. and 2:18.5. The battle of Badr is called the Furqim in Muslim 
dieolog>', because it was he first trial of shength by batde, in Lslam, between the 
powers of good and evil. Evil was defeated, and hose who had real faith were 
tested and sorted out from those who had not faith enough to follow the banner of 
Faith. See also 8:41 and n. 1210. 

30. Remember how the Unbelievers plotted against thee, 
to keep thee in bonds, or slay thee, or get thee out (of 
thy home). (1203) They plot and plan, and Allah too 
plans; but the best of planners(1203-A) is Allah. 

1203 The plots against Mustafa in Maldcah aimed at three tbings. They were not 
only foiled, but Allah's imderlill working turned the tables, and brought good out 
of evil in each case. (1) They tried to hold the Prophet in subjection in Makkah by 
putting pressure on his uncles, relatives, and friends. Bnt the more they 
persecuted, the more the litde Muslim communit\ grew in lailb and nnmhers. (2) 
They tried to injure or ay him. But tiie wondertui example ot his humility, 
perseverance, and fearlessness furthered the cause of Islam. (3) They tried to get 
him and his followers out of their homes. But they found a new home in 
Madinah, from which they eventually reconquered not only Makkah, but Arabia 
and the world. 

1203-Aa'3:54. 

31. When Our Signs are rehearsed to them, they say: 
"We have heard this (before): if we wished, we could 
say (words) like these: these are nothing but tales of 
the ancients. "(1204) 

1204 a. 6:2.5 and n. 1 13 1 to 1 0:42. 

32. Remember how they said: "O Allah if this is Indeed 
the Truth from Thee, rain down on us a shower of 
stones form the sky, or send us a grievous 
Penaity."(1205) 

1205 This was actually a challer^e thrown out by the Infidels in Makkah, not 
seriously but as a taunt. The answer is in the two following verses. Allah punishes 
in His own good rime, not according to the foolish and frivolous taunts of the 
unbelievers. "While the Holy Prophet was witii them, he-the Mercy for the 
Worlds-conlcrrcd a certain amoiinl ol iniiniiiiit\' to them, rliere were also other 
Muslims, iii^t men who a^kcd lor lorgneiic^s. ,\nd .\llali kcc])s the door ot 
ix'])eiitaiice and lorgneiicss open to all as long as tlic\' make it possible. Btit let 
them not he inilled tip with pride, or think that thc\' lia\ c lasting immunity. What 
became ot Abu Jahli' He and some ot Ins greatest warriors were slain at Badr. llie 
little autocratic clique that prevented Muslims from access to the Sacred Mosque 
had their Nemesis not long afterwards. They pretended to be its guardians. But 
were they? Could they be? Only the righteous coukl be true guardians to Allah's 
I)laces of worship, and particularly to the Central 1 louse of the Ka'bah. It was to 
be a ]>lace ol ]nire worslii]), while their idolatrous ivorshi]) was mere mummery- 
whistling and chi])])iiig ol hands. .Ml lalse worshi]) athcrtises ilsell In' noise and 
iinseeiiily not: it is said that the Pagans used to go naked round the Ka'bah. 

33. But Allah was not going to send them a penalty 
whilst thou wast amongst them; nor was He going to 
send it whilst they could ask for pardon. 

34. But what plea have they that Allah should not punish 
them, when they keep out (men) from the sacred 
Mosque - and they are not its guardians? No men can 
be its guardians except the righteous; but most of 
them do not understand. 

35. Their prayer at the House (of Allah, is nothing but 
whistling and clapping of hands: (Its only answer can 
be), "Taste ye the penalty because ye blasphemed." 



36. The Unbelievers spend their wealth to hinder (man) 
from the path of Allah, and so will they continue to 
spend; but in the end they will have (only) regrets and 
sighs; at length they will be overcome: and the 
Unbelievers will be gathered together to Hell;- 

37. In order that Allah may separate(1206) the impure 
from the pure, put the impure, one on another, heap 
them together, and cast them into Hell. They will be 
the ones to have lost. 

1206 It is only when matters are brought to an issue diat e\il is separated distinctly 
Irom the good, rheii c\il consorts with c\"il. and good \\itli good, fbe e\il will be 
])ilcd into a heap. W hen the cii]) is hill, the piiiiishmciit will come, rliere will be 
no mistake about it The good should not he discouiagcd, because in ligliling 
against tiiem, all toi ces of evil join togetiier and pool their resources together, llie 
more they do so, the easier is the final arbitrament. It is all in Allah's Plan. 

38. Say to the Unbelievers, if (now) they desist (from 
Unbelief), their past would be forgiven them; but if 
they persist, the punishment of those before them is 
already (a matter of warning for them). 

39. And fight them on until there is no more tumult or 
oppression, and there prevail justice and faith in 
Allah(1207) altogether and everywhere; but if they 
cease, verily Allah doth see all that they do. (1208) 

1207 a'2:193 and n. 207. 

1208 If they cease from fighting and from the persecution of truth, Allah judges 
them by their actions and their motives, and would not wish that they should be 
harassed with further hostility. But if they refuse all terms, the righteous has 
nothing to fear: Allah will help and protect them. 

40. If they refuse, be sure that Allah is your Protector - 
the best to protect and the best to help. 

41. And know that out of all the booty that ye may 
acquire (in war), a fifth share is assigned(1209) to 
Allah,- and to the Messenger, and to near relatives, 
orphans, the needy, and the wayfarer,- if ye do believe 
in Allah and in the revelation We sent down to Our 
servant on the Day of Testing,-(1210) the Day of the 
meeting of the two forces. For Allah hath power over all 
things.(1211) 

1209 The rule is that a fifth share is set ;i])art for the Imam (the Commander) and 
the rest is divided among the forees. The fifth share reserved is expressed to be 
for Allah and the Prophet, and tor eharitahle purposes tor diose to whom charity 
is due. Ultimately everything is at the disposal of Allali and His Prophet: 8:1: but 
four-fifths are divided, and only one-iiftli is retained for the special purposes. The 
Imam has discretion as to the mode of di\'ision. In the Prophet's lifetime a certain 
jjortioii was assigned to him and his near re!ali\es. 

1210 Testing': Furqim: Criterion between right and WTong, decision between die 
forees of faith and unbelief. The battle of Badr is called by this name. See 8:29 
and n. 1202. 

1211 Allah's power is shown in the events detailed in the three verses following (w. 
42-14), leading to the complete victoiy of the Muslims o\ er tiie pagau Quraysh. 

42. Remember ye were on the hither side of the valley, 
and they on the farther side, and the caravan(1212) 
on lower ground than ye. Even If ye had made a 
mutual appointment to meet, ye would certainly have 
failed in the appointment:(1213) But (thus ye met), 
that Allah might accomplish a matter already enacted; 
that those who died might die after a clear Sign (had 
been given), and those who lived might live after a 
Clear Sign (had been given). And verily Allah is He 
Who heareth and knoweth (all things). 

1212 The little Islamic force from Madinah went out to meet the big Makkan 
army, and they met on the two sides of a valley at Badr, while the Quraysh caravan 
was on lower ground towards the sea, about 3 miles from Badr. 

1213 'rhe\' were all at cross pur[)oses. The eara\"au was making lor Makkah, hut 
scarcely thought it could get there. The Quraysh force was tiying to save the 

111 



The Noble Qur'an 



caravan and then annihilate the Muslims. The Muslims had decided to let the 
caravan alone but attack the Quraysh army from Makkah, which they thought was 
l^oing to be small, but which turned out to be hig, more than three times their 
nnml)er. Yet the two torces mel, preeiseh' ;it the spot and at tlie time when a 
decisive battle should take place and the Muslims dispose of the pretensions of 
the Makkans. If the\ had carefully planned a mutual appointment, they could not 
have carried it out more precisely. 

On the Muslim side the few martyrs knew that the victory was theirs and those 
who sur\ived the batde enjoyed the fruits of the \ietor>'. On the jjagan side, both 
those who died and those who lived knew fully the issue joined. Even 
psychologically both sides wcnl in with lull deterniination to decide the issue. 

43. Remember in thy dream Allah showed them to thee 
as few: if He had shown them to thee as many, ye 
would surely have been discouraged, and ye would 
surely have disputed in (your) decision; but Allah 
saved (you): for He knoweth well the (secrets) of (all) 
hearts. 

44. And remember when ye met. He showed them to you 
as few in your eyes, and He made you appear as 
contemptible in their eyes:(1214) that Allah might 
accomplish a matter already enacted. For to Allah do 
all questions go back (for decision). 

1214 The Muslim army, though they knew their worldly disadvantage, did not 
realise the full odds against them, The Makkans came exulting in any case, and 
tliey despised the contemptible litde force (jpposed to them. E\eu though they 
thought the Muslim force was twice as gieat as it was ( 8:18 ), still that number was 
contem])til)le, when taken with its poor equipment. Both these psychological 
mistakes suhsened the Plan, which was to bring the malter to a decisive issue, 
whether the Pagans ot Makkah were to continue iheir arrogant oppression, or the 
religion ot Allah was to be established in Ireedom and liouour. 

45. O ye who believe! When ye meet a force, be firm, and 
call Allah in remembrance much (and often); that ye 
may prosper: 

46. And obey Allah and His Messenger, and fall into no 
disputes, lest ye lose heart and your power depart; 
and be patient and persevering: For Allah is with those 
who patiently persevere:(1215) 

1215 A fine descri])tion ol llie Mushm \irlues \\ hicli make lor success and whose 
loss brings about humiliation and failure. "Power literally, "wind"-die tavourable 
wind for a sailing ship. 

47. And be not like those who started from their homes 
insolently and to be seen of men, and to hinder (men) 
from the path of Allah. (1216) For Allah compasseth 
round about all that they do. 

1216 A true description of the Makkan army which met its doom. 

48. Remember Satan made their (sinful) acts seem 
alluring to them, and said: "No one among men can 
overcome you this day, while I am near to you": But 
when the two forces came in sight of each other, he 
turned on his heels, and said: "Lo! I am clear of you; 
lo! I see what ye see not; Lo! I fear Allah, for Allah is 
strict in punishment."(1217) 

1217 It is the way with the leaders of evil, when they find their cause lost, that tbey 
wash their hands of their followers and leave them in the lurch. They sec more 
clearly then their dupes. They are not simpletons: they know the consequences of 
the wrath of Allah. Satan's "fear" of Allah is terror combined with hatred - the very 
opposite of the feeling which is descril>ed in J;iqiv;i, viz., the desire to avoid doing 
anythir^ against Allah's will, such desire being founded on trust in Allah and the 
love of Allah. 

49. Lo! the hypocrites say, and those in whose hearts is a 
disease:(1218) "These people,- their religion has 
misled them." But if any trust in Allah, behold! Allah is 
Exalted in might. Wise. 

1218 Cf. 2:10 , for "disease in the heart." 



Trust in Allah brings its own reward: oiu eyes are opened, and we see how great, 
good, and wise is the Cherisher of the Worlds. Others may sneer and despise. But 
the blessing of Allah kee[)s our minds fresh and om^ hearts contented. 

50. If thou couldst see, when the angels take the souls of 
the Unbelievers (at death),(1219) (How) they smite 
their faces and their backs, (saying): "Taste the 
penalty of the blazing Fire- 

1219 In contrast to the taunt against tliose who trust in Allah, "(hat their religion 
has misled them," is shown the terrible punishment, after death, of those who 
laughed at Faith. 

51. "Because of (the deeds) which(1220) your (own) 
hands sent forth; for Allah is never unjust to His 
servants: 

1220 The punishment is shown to be due to their own deeds of wrong, because 
Allah is never unjust in the least to His servants. 

52. "(Deeds) after the manner of the people of Pharaoh 
and of those before them: They rejected the Signs of 
Allah, and Allah punished them for their crimes: for 
Allah is Strong, and Strict in punishment: 

53. "Because Allah will never change(1221) the grace 
which He hath bestowed on a people until they change 
what is in their (own) souls: and verily Allah is He 
Who heareth and knoweth (all things)." 

1221 Allah bestows His grace freely, but He never withdraws it arbitrarily. Before 
He changes their state and circumstances, an actual state of rebellion and 
contumacy has arisen in their own souls, which brings about its inevitable 
punishment 

54. (Deeds) after the manner of the people of Pharaoh 
and those before them":(1222) They treated as false 
the Signs of their Lord: so We destroyed them for their 
crimes, and We drowned the people of Pharaoh: for 
they were all oppressors and wrong- doers. 

1222 These words from the address of the artels are quoted again, in order to 
add the comment that follows. Note that in verse 52, the words were that they 
rejected Signs of Allah and were punished: htre the words are that they treated 
the Signs as false and were destroyed- a higher degree of guilt deserved a severer 
|)unishment. 

55. For the worst of beasts in the sight of Allah(1223) 
are those who reject Him: They will not believe. 

1223 In 8:22 we were warned against "the worst of beasts in the sight of Allah", 
who do not make use of their faculties of hearing, speaking and understanding, in 
the service of Allah, and in fact misuse their faculties to blaspheme Allah. The 
same brute creatures are shown here in another light: they are faithless both to 
Allah and man. 

56. They are those with whom thou didst make a 
covenant,(1224) but they break their covenant every 
time, and they have not the fear (of Allah.. 

1224 riie immediate oeeasion was the repeated treaeheiy ot the Banu Qurayzah 
after their treaties wilh the Muslims. But the general lesson remains, as noted in 
the two following verses. IVeaehery in war is doubly wrong, for it endangers so 
many lives. Such treachery should be punished in such a way that it gets no chance 
again. Not only the actual perpetrators but those who follow their standard should 
be rendered powerless. And the broken treaty should be denounced so that the 
innocent party can at least fight on equal terms. From actual physical warfare we 
can carry the same lesson to spiritual \\'arfare. A truce or understanding is possible 
with those who respect defmite f)rinei])ies, not with those who have no principles 
and are merely out for ojjpression and wicke(hicss. 

57. If ye gain the mastery over them in war, disperse, 
with them, those who follow them, that they may 
remember.(1224-A) 

1224-A 1 he purjjose of the verse is to urge Muslims to act against their enemies 
described above with a severity and resoluteness which would serve as a deterrent 
to other enemies of Islam who might be inclined to follow their example and act 
treacherously towards Muslims. (Eds.)- 



112 



The Noble Qur'an 



58. If thou fearest treachery from any group, throw back 
(their covenant) to them, (so as to be) on equal 
terms: for Allah loveth not the treacherous. 

59. Let not the unbelievers think that they can get the 
better (of the godly): they will never frustrate (them). 

60. Against them make ready your strength to the 
utmost of your power, including(1225) steeds of war, 
to strike terror into (the hearts of) the enemies, oip 
Allah and your enemies, and others besides, whom ye 
may not know, but whom(1226) Allah doth know. 
Whatever ye shall spend in the cause of Allah, shall be 
repaid unto you, and ye shall not be treated 
unjustly.(1227) 

1225 The immediate occasion of this injunction was the weakness of cavahy and 
appointments of war in the early fights of Islam. But the general meaning follows. 
In every fight, physical, moral, or spiritual, arm yourself with the best weapons and 
the best arms against your enemy, so as to instil wholesome respect into him for 
you and the Cause you stand for. 

1226 There are always lurkii^ enemies whom you may not know, but whom 
Allah knows. It is your duty to be ready against all, for the sacred Cause under 
whose banner \x)u arc fif^hlint;". 

1227 Be ahva\s reach' and ])ul ail \<)nr rcs<)urces into your Cause. You do not do 
so in \ain. Allah's reward will come in various lornis. lie knows all, and His 
reward will ahva\ s be more generous than \'ou can possibly desene. 

61. But if the enemy incline towards peace, do thou 
(also) incline towards peace, and trust in Allah, for He 
is One that heareth and knoweth (All things). (1228) 

1228 While we must alwa\'s be read\' for tlie good fight lest it be forced on us, 
even in the midst of the fight we must always be ready for peace if there is any 
inclination towards peace on the other side. There is no merit merely in a fight by 
itself. It should be a joyful duty not for itself, but to establish the reign of peace 
and righteousness and Allah's Law. 

62. Should they intend to deceive thee,- verily Allah 
sufficeth thee: He it is That hath strengthened thee 
with His aid and with (the company of) the 
Believers;(1229) 

1229 In working lor peace there ina\' i)e cerlain risk ol Ireaeliery on the other 
side. \Ve must take thai risk; because the men ol f aith ha\'e Allah's aid to count 
u])on and the sirengtii ol the united Ixxly ol the righteous. (R). 

63. And (moreover) He hath put affection between their 
hearts: not if thou hadst spent all that is in the earth, 
couldst thou have produced that affection, but Allah 
hath done it: for He is Exalted in might. Wise. (1230) 

1230 On the immediate occasion, the greatest miracle and most wonderful 
working of Allah's grace was the union of hearts produced among the jarring, war- 
like, excitable elements of Arabia under the gentle, firm, and wise guidance of 
Muhammad, the Messenger of Allah. At all times we must pray to Allah for this 
gift above all— union, understanding, and pure and sincere affection among those 
who take Allah's name. Willi ii there is strenglli and success. Without it there is 
humiliation, shneiy, and moral degradation. There may be many causes ot 
dilference and dispute. The reconciliation can only come from the glory and 
wisdom ot Allah. 

64. O Messenger, sufficient unto thee is Allah,- (unto 
thee) and unto those who follow thee among the 
Believers. (1231) 

1231 Ihc Believers: mere Up-profession of belief, or even the kind of belief that 
does not result in action, is not enough. To those whose belief is so sincere that it 
results in complete trust in Allah and in fearless action in His senice, the 
consequences on this earth do not matter. Allah's good pleasure is enough for 
them. 

65. O Messenger, rouse the Believers to the fight. If 
there are twenty amongst you, patient and 
persevering, they will vanquish two hundred: if a 
hundred, they will vanquish a thousand of the 



Unbelievers: for these are a people without 
understanding. (1232) 

1232 In a fight, odds of ten-to-one against anyone are appalling. But the\' do not 
daunt the men of faith. Wlielher tlie\' ])ers<)nall\' win or die. their Cause ])re\ails. 
They are sure to win: l>ecaii>>e (1) llie\' ha\"e dixine aid. and (2) e\eii humanly 
speaking, those who take up arms against trutii and righteousness aie tools, and 
their seeming power is but a broken reed. 

66. For the present, Allah hath lightened your (task), for 
He knoweth that there is a weak spot in you:(1233) 
But (even so), if there are a hundred of you, patient 
and persevering, they will vanquish two hundred, and 
if a thousand, they will vanquish two thousand, with 
the leave of Allah, for Allah is with those who patiently 
persevere. 

1233 Given etjual conditions, Muslims on account oi their laith could win against 
odds of ten-to-one. But where tiieir organisation and ecjuipment are weak, as was 
the case about the time of Badr, they were set a lighter task, and asked to tackle no 
more than odds of two to one against them. As a matter of fact at Badr they won 
through against odds of more than three to one. 

67. It is not fitting for a messenger that he should have 
prisoners of war until he hath thoroughly 
subdued(1234) the land. Ye look for the temporal 
goods of this world; but Allah looketh to the 
Hereafter: And Allah is Exalted in might. Wise. 

1234 An ordinary war may be for territory or trade, revenge or military glory— all 
"temporal goods of this world." Such a war is condemned. But a Jihad is fought 
under strict conditions laid down by Islam, and solely for the cause of Allah. All 
baser motives, therefore are sti ictly excluded. The greed of gain in the shape of 
ransom from captives has no place in such warfare. (R). 

At the same time, if there has been heavy loss of Ufe already, captives may be 
taken, and it would be for the Imam to exercise his discretion as to the time when 
it was safe to release them, and whether the release should be free or on parole or 
on a fine by way of punishment. Destruction and slaughter, however repugnant to 
a gentle soul like that of Muhammad, were inevitable where evil tried to suppress 
the good. E\ en Jesus, whose mission was more hmited, had to say: Think not that 
I am come to send peace on earth: I came not to send peace but a sword." (Matt. 
10:34), 47:4). 

Seventy captives were taken at Badr, and it was decided to take ransom for them. 
While the general principle of fighting for the purpose of taking captives in order 
to get their ransom is condemned, the particular action in this case was approved 
in \T. 68-71. 

68. Had it not been for a previous ordainment(1235) 
from Allah, a severe penalty would have reached you 
for the (ransom) that ye took. 

1235 riiough any nioti\e ot worldly gain, which may have been in tiic minds of 
some among the victorious Muslim army, is condemned as worthy of a severe 
penalty, what actually happened is ascribed to the Plan of Allah, which was pre- 
ordained. Among the prisoners taken were the Prophet's uncle al'Abbas and 'Ali's 
brother Aqil, who afterwards became Mushms. Al 'Abbas was an ancestor of the 
founder of the celebrated 'Abbasi Dynasty which yjlayed such a notable part in 
Islamic history. In his case the [jromise made in \erse 70 was ani])ly lulfilled. In 
the case oi all jirisoners, ii there was any good in their hearls, their very fight 
against Islam and their caplure led lo their being blessed with Islam. Thus does 
Allah's Plan work in a niar\ ellous way, and e\"oh"e good out oi seeming evil. 

69. But (now) enjoy(1236) what ye took in war, lawful 
and good: but fear Allah, for Allah is Oft-forgiving, 
Most Merciful. 

1236 Enjoy, literally, eat. See 7:19 , n. 1004, and frM, n. 776. 

70. O Messenger, say to those who are captives in your 
hands: "If Allah findeth any good(1237) in your 
hearts. He will give you something better than what 
has been taken from you, and He will forgive you: for 
Allah is Oft-forgiving, Most Merciful." 

1237 This is a consolation to the prisoners of war. In spite of their previous 
hostility, Allah will forgive them in His mercy if there was any good in their hearts, 
and confer upon them a far higher gift than anythir^ they have ever lost This gift 
in its highest sense would be the blessing of Islam, but even in a material sense. 



113 



The Noble Qur'an 



there was great good fortune awaiting them, e.g., in the case of al 'Abbas, (see n. 
1235). 

Nolc how c<)in])rchcii.si\c is Alhih's cmic. He encourages and strengthens the 
Muslims, at the same time eontlemning any baser motives tliat may have entered 
their minds. He consoles the prisoners of war and promises them better things if 
there is any good in them at all. And He offers comfort to those who have left 
their homes in His Cause, and knits them into closer fellowship with those who 
have helped them and sympathised with them. 

71. But if they have treacherous designs against thee, (O 
Messenger.), they have already been in treason 
against Allah,(1238) and so hath He given (thee) 
power over them. And Allah so He Who hath (full) 
knowledge and wisdom. 

1238 If the kindness shown to them is abused by the prisoners of war when they 
are released, it is not a matter <>l discouragement to those who s]K)\\"e<l the 
kindness. Such ])ers()ns lia\c m their trcachcr\' shown alrcath' then" treason to 
Allah, in that they took up arms against .Vllali's I'rophet, and sought to blot out the 
[)ure worshi]) ot AUah. The ])iuiishment ot defeat, which opened the eyes of some 
of tlieir comrades, evidently did not open their eyes. But Allali knows all, and in 
His wisdom will order all things for the best The Believers have done their duty 
in showing such clemency as they could in the circumstances of war. For them 
"Allah sufTiceth" (8:62). 

72. Those who believed, and adopted exile, and fought 
for the Faith, with their property and their persons, in 
the cause of Allah, as well as those who gave (them) 
asylum(1239) and aid,- these are (all) friends and 
protectors, one of another. As to those who believed 
but came not into exile,(1240) ye owe no duty of 
protection to them until they come into exile; but if 
they seek your aid in religion, it is your duty to help 
them, except against a people with whom ye have a 
treaty of mutual alliance. (1241) And (remember) 
Allah seeth all that ye do. 

1239 The reference is lo the Mulmjinn mid Ans;n\ the Emigrants and the 
Helpers, the people who forsook their homes and adopted voluntar>' exile from 
Makkan company with their beloved Leader, and their good friends in Madinah, 
who gave them asylum and every kind of assistance, moral and material. Under 
the magnetic pers<)naliti,' of the Holy Prophet these two groups became like blood- 
brothers, and tlie\' were so treated in matters of inheritance during the period 
when they ^vere cut off from their kith and kin. 

1240 The Believers (Muslims) were entided to all assistance in matters of religion. 
But if they were not strong enough to suffer voluntary exile on behalf of the Cause 
and make the personal sacrifices which their more ardent brethren in faith made, 
they could not reasonably ask for jjolitical or militaiy assistance or protection. 

1241 II a community suffers \"oluntar\' exile on account ot jiersecution and 
o])])ression, and some of its \\caker l)rethren stay behind, holding last to taith hut 
not prepared for tlie higher sacrifice, the exiles have still a duty to help dieir 



weaker brethren in matters of religion. The exiles, being at open war against the 
state which oppressed them, would be free to fight against such state. But if the 
weaker brethren are in a state in mutual alliance the community, the 

community cannot in honour interfere witli tliat state, whether it is Muslim or not. 
Presumably the alliance implies that the grievances of tlie weaker brethren will be 
redressed by the state itself. But it is not honourable to embarrass your own ally. 

73. The Unbelievers are protectors, one of another: 
Unless ye do this, (protect each other), there would be 
tumult and oppression on earth, and great 
mischief.(1242) 

1242 Evil consorts witli evil. The good have all the more reason tor drawing 
together and not only living in mutual harmony, but being ready at all times to 
protect each other. Otherwise the world will be given over to aggressions by 
unscrupulous people, and the good will fail in their duty to establish Allah's Peace 
and to strengthen all the forces of truth and righteousness. 

74. Those who believe, and adopt exile, and fight for the 
Faith, in the cause of Allah as well as those who give 
(them) asylum and aid,- these are (all) in very truth 
the Believers: for them is the forgiveness of sins and a 
provision most generous. (1243) 

1243 Believers who make all sacrifices in the cause of Allah have given the best 
[jossible proof of their Faith b\" their actions. The\" ha\"e loxed Allah much, and 
much will be forgi\"cn llicm. What tlie\' sacrificed was. ])erhaps, judged by 
uni\"ersal standards, of small \ aliie, hut its \ aliie will he estimated l>y the precious 
lo\'e behind it, and its reward will be of no ordinary kind. Il will not be a reward in 
tlie ortlinar>' sense at all, for a rewartl is given once and for all. It will be a 
provision which lasts forever, and is on the most generous scale. 

75. And those who accept Faith subsequently,(1244) and 
adopt exile, and fight for the Faith in your company,- 
they are of you. But kindred by blood have prior rights 
against each other in the Book of Allah. (1245) Verily 
Allah is well-acquainted with all things. 

1244 Those who come into the fold last are none the less brethren in the fuUest 
acceptation of the term. But any special provisions made in the special 
circumstances of the first martyrs for the Cause will not of course apply to them as 
the special circumstances which made them necessary have ceased to exist See 
next note. 

1245 Tiic Book oi Allah, i.e., tlie Universal Plan, die Eternal Decree, the 
Preserved Tablet (85:22). Blood-relationship and its rights and duties do not 
depend on special circumstances of a temporary nature. Any temporary rights of 
mutual inheritance established between the early Emigrants and Helpers (n. 1239) 
would not apply to later recruits, who would come imder entirely different 
circumstances. 



114 



The Noble Qur'an 



9. Al Tawbah (The Repentance) or Bara'ah (The Disavowal) 



1. A (declaration) of immun1ty(1246) from Allah and His 
Messenger, to those of the Pagans with whom ye have 
contracted mutual alliances:- 

1246 Burn 'nh: usii;ilh" translated "inimmiity". I do not think that \\'oy(\ coiTCftly 
rc])rcscnls ihc Arai)ic word m lliis conicxi. I'lic <;cncral >,cn>,c i>, explained m ihe 
inlroduelion lo this Snrali. In \erse ?i l)el{)w I use tlie ])enplirasis "dissohe treaty 
()l)ligati()ns," whieh goes some wax to explain the meaning. 'I'he Pagans and 
enemies of Islam tre(iuently made treaties ot mutual alli;uiees witli the Muslims. 
The MusUms scrupulously observed their part, but the Pagans violated their part 
again and again when it suited them. After some years' experience it became 
imperative to denounce such treaties altogether. This was done in due ft)rm, with 
four months' notice, and a chance was given to those who faithfully observed their 
pledtjes, to continue their alliance. (R.). 

2. Go ye, then, for four months,(1247} backwards and 
forwards, (as ye will), throughout the land, but know 
ye that ye cannot frustrate Allah (by your falsehood) 
but that Allah will cover with shame those who reject 
Him. 

1247 Four Months. Some Commentators luiderstand b\' this the foin" forbidden 
months in whieh warfare l)y ancient Aral)ian custom was uniawlul, viz.. Rajah. 
Dhu al Qa'dali, Dim al Ilijiah, and Muharram: See 2:19 1 n. But it is better to take 
the signification ot the lour months immediately loilcn^ing the Declaration. 
Assuming that the Surah was promulgated early in Shawwal (see Introduction), die 
four months would be Shawwal. Dhu al 'Qa'dah, Dhu al Hijjah, and Muharram, of 
which the last three would also be the customary Prohibited Months. 

3. And an announcement from Allah and His Messenger, 
to the people (assembled) on the day of the Great 
Pilgrimage,-(1248) that Allah and His Messenger 
dissolve (treaty) obligations with the Pagans. If then, 
ye repent, it were best for you; but if ye turn away, 
know ye that ye cannot frustrate Allah. And proclaim a 
grievous penalty to those who reject Faith. 

1248 The great day of Hajj is either die 9di of Dhu al Hijjah, ('Arafah),or the lOdi 
(the Day of Sacrifice). 

4. (But the treaties are) not dissolved(1249) with those 
Pagans with whom ye have entered into alliance and 
who have not subsequently failed you in aught, nor 
aided any one against you. So fulfil your engagements 
with them to the end of their term: for Allah loveth the 
righteous. 

1249 The sacred duty of fulfilling all obligations of every kind, to Muslims and 
non Muslims, in public as well as private life, is a cardinal feature of Muslim 
ethics. The (]iiestion of what is to be done with those w ho al)use diis principle by 
failinj;" in their dut\' i)ut expect the Muslims to do their ])art is not to be soKed (in 
the case ol treaties) a j^eiieral denunciation o! treaties but l>y a carehil 
consideration ot the cases where diere has been fidelity and not treachery. There 
w e are enjoined to give the strictest fidelity, as it is a part of righteousness and our 
dut>' to Allah. 

5. But when the forbidden months(1250) are past, then 
fight and slay(1251) the Pagans wherever ye find 
them, an seize them, beleaguer them, and lie in wait 
for them in every stratagem (of war); but if they 
repent,(1252) and establish regular prayers and 
practise regular charity, then open the way for them: 
for Allah is Oft-forgiving, Most Merciful. 

1250 The eni])hasis is on the first clause: it is only when the four months of grace 
are past, and the other part\' shows no signs of desisting from its treacherous 
designs by right conduct, that the state of war supervenes - between Faith and 
I'nfaidi. 

1251 When war becomes inevitable, it must be prosecuted with vigour. According 
to the English phrase, you cannot fight with kid gloves. The fighting may take the 



form of slaughter, or cajiture, or siege, or ambush and other stratagems. But even 
then there is room lor re])entance and amendment on the jiarl ol die guilty party, 
and if that takes place, our duty is forgiveness and tlic establishment of peace. 

1252 The repentance must be sincere, and that is shown by conduct - a religious 
spirit of true jjrayer and charity. In that case \ve are not to bar the gate against the 
re])entant. On the contrary we must do all we can to make their way easy, 
remembering diat Allah is ()fl-l''orgi\'iiig, Most Merciful. 

6. If one amongst the Pagans(1253) ask thee for 
asylum, grant it to him, so that he may hear the word 
of Allah, and then escort him to where he can be 
secure.(1254) That is because they are men without 
knowledge. 

1253 l!\en anion,!; the enemies of Islam, acti\"el\" [ighting aj^ainst Islam, there may 
be iudi\ idiials who nia\ be m a position to re(|iiire ])rotectioii. Full asylum is to l)e 
given to diem, and opportuniries provided tor hearing die Word ot Allah. If they 
accept the Word, they become Muslims and brethren, and no further question 
arises. If they do not see their way to accept Islam, they will require double 
protection: (1) from the Islamic forces openly fighting against their people, and (2) 
from their own people, as they detached themselves from them. Both kinds of 
protection should he ensured for them, and they should be safely escorted to a 
place where they can l)e safe. Such persons only err through ignorance, and there 
may be much good in them. 

1254 Ma'manah: place or opportunity of beir^ secure from all harm. 

7. How can there be a league, before Allah and His 
Messenger, with the Pagans, except those(1255) with 
whom ye made a treaty near the sacred Mosque? As 
long as these stand true to you, stand ye true to them: 
for Allah doth love the righteous. 

1255 In this section we have the reasons why the treaties with treacherous Pagan 
foes were denounced. The clause introducing the exception is a parenthetical 
clause. The word "Pagans" must be connected with verse 8 which follows. In that 
verse the word knyhi resumes die clause introduced by the word hnf:i at the 
beginning of verse 7. The exceptional Pagan tribes \vliich remained true to their 
word were the Bariu 1 lamzah and the Banu Kinana, who swore their treatj' near 
the Sacred Mastjue and faithfully observed it They were to be given the full benefit 
of their fidelity even though their kindred tribes were treacherous. 

8. How (can there be such a league),(1256) seeing that 
if they get an advantage over you, they respect not in 
you the ties either of kinship(1257) or of covenant? 
With (fair words from) their mouths they entice you, 
but their hearts are averse from you; and most of 
them are rebellious and wicked. 

1256 The exceptions having been stated parenthetically in verse 7, the indictment 
of the general mass of Pagan tribes is now set out briefly but fully and 
convincingly. After that kind of behaviour how can a treaty be possible with them? 
The counts are: (1) that whenever they got a slight advantage, they disregarded the 
ties both of kinship and of covenant as against the Muslims because of their Faith, 
thus proving doul>l\ treacherous; (2) that they spoke fair words, but had venom in 
their hearts; (8) that their attitude was one of rebellion against their plighted word; 
(4) that they disregarded the solemn Signs of Allah for some niiserahle worldly 
gain; (5) tiiat they tried to prevent other people from coming to the Way of Allah. 
The first clause is repeated again as the last clause, to emphasize their double 
treachery, and round ofP the argument 

1257 Among the Arabs, the lies of kinship were so strong; as to be ahiiost 
uiil)reakable. The Pagan Aral>s went out of their way lo break them m the rase of 
die Muslims, who were kith and kin to diem. Besides the bond ol kinship there 
was the further bond of their plighted oadi in the Treaty'. They broke dial oath 
because the other parties were Muslims. 

9. The Signs of Allah have they sold for a miserable 
price, and (many) have they hindered from His way: 
evil indeed are the deeds they have done. 



lis 



The Noble Qur'an 



10. In a Believer they respect not the ties either of 
kinship or of covenant! It is they who have 
transgressed all bounds. (1258) 

1258 The catalogue of their sins being set out, it is clear that they were aggressors 
in the worst possible ways; and war became inevitable. 

11. But (even so), if they repent,(1259) establish regular 
prayers, and practise regular charity,- they are your 
brethren in Faith: (thus) do We explain the Signs in 
detail, for those who understand. 

1259 The chance of repentance and mercy to the worst enemies is again 
emphasised, in order that people with any understanding may not be misled into 
thinking that war was an easy or light matter. This emphasis is balanced by the 
emphasis in liic next verse on the causes which made war inevitable for those with 
any sclf-rcspcct 

12. But if they violate their oaths after their covenant, 
and taunt you for your Faith,-(1260) fight ye the 
chiefs of Unfaith: for their oaths are nothing to them: 
that thus they may be restrained. 

1260 Not oiih' (lid the enemies l)rcak tlicir oaths shainclcssh', but thc\' c\"cn 
tHunted the Muslims on their Faitli and the "simple-minded" way in which diey 
continued to respect their part of the treaty, as if they were afraid to fight! (Cf. 
2:124 and 36:12). 

13. Will ye not fight people who violated their oaths, 
plotted to expel the Messenger,(1261) and took the 
aggressive by being the first (to assault) you? Do ye 
fear them? Nay, it is Allah Whom ye should more 
justly fear, if ye believe! 

1261 The argument now takes a new turn. An appeal is made to the Muslims on 
various grounds: (1) the shameless disregard of treaties by the enemy, (2) the 
underhanded plots to discredit the Holy Prophet, and turn him out of Madinah as 
he had been turned out of Vlakkah. (3) the ai,%Tcssion taken h\ the Qura\ sh and 
tlieir eoniedcratcs in Madinali aflcr ihc treaty to IIu(la\bi\ali (A. II. (i. Dim al 
Qa'dali, Feb. 628), (4) die manly attitude diat tears Allah radier than men, and (5) 
tlie need to prove our sincere faith by test and trial and struggle and sacrifice 
(9:16). 

14. Fight them, and Allah will punish them by your 
hands, cover them with shame, help you (to victory) 
over them, heal the breasts of Believers,(1262) 

1262 llcul the breasts of believers, i.e., of wounds that they may have sustained 
from the assaults, taimts, and cruelty of the enemy. 

15. And still the indignation of their hearts. (1263) For 
Allah will turn (in mercy)(1264) to whom He will; and 
Allah is All-Knowing, All-Wise. 

1263 When the victor}' comes and the wounds are healed, a great peace comes to 
the hearts of those who have suffered, striven, and stru^led. '^I hc fighting was an 
ahnormal necessity forced by injustice and oppression. When Allah's Law is 
csialilishcd, the fire of indignation is quelled, and the true Peace of Islam is 
attained. 

1264 Allah's mercy is unlimited. When evil is destroyed, many of those who were 
enticed by e\il will come into the fold of truth and righteousness, and the cessation 
of war and conflict will bring peace, certainly to those who fought for the right, but 
also [jossibly to those whose eyes have been opened to the working of Allah's Law 
and w ho in healing reconciliation become members of the Brotherhood of Peace 
in Islam. 

16. Or think ye that ye shall be abandoned, as though 
Allah did not know(1265) those among you who strive 
with might and main, and take none for friends and 
protectors except Allah, His Messenger, and the 
(community of) Believers? But Allah is well- 
acquainted with (all) that ye do. 

1265 Sonic Iranslalors ha\"c lakcn a dillcrcnl \crl)ai conslruclion ol ihis passage, 
but die ultimate effect in meaning is tlie same: we must all be tested and nicd, but 
Allah knows our inmost hearts, and He will support those who strive in His way, 
out of sincere love for Him, His Prophet, and the body of the true men of faith. 



17. It is not for such as join gods with Allah, to visit or 
maintain(1266) the mosques of Allah while they 
witness against their own souls to infidelity. The 
works of such bear no fruit: In Fire shall they dwell. 

1266 Ammn as applied to moscjues implies die foUowing ideas; (1) to buikl or 
repair; (2) to maintain in fitting dignity; (3) to visit for purposes of devotion; and 
(4) fill with light and life and activity. For brevity I have only used the two words 
"visit and maintain" in the translation. 

Before the ])rcacliing of Islam the Pagans built, repaired, and maintained the 
Mos<iuc, and cclclsrated Pagan ceremonies in it, inchuling naked 
ciicumanil)ulation round the Ka'bah. They made an income out of it. Islam 
protested, and the Pagans ejected Muslims and their Leader from Makkah, and 
shut them out from the Ka'bah itself. When the Muslims were strong enough to 
retake Makkah (A. H. 8), they purified the Mosque and reestablished the worship 
of the true God. The families who previously held control coiUd not after this be 
allowed in r stitc of Pngimism to ctjntrol the Moscpc any longer. If they became 
Muslims, il was a different matter. I'he further question arose: should they be 
allowed U> \ isit it and ])raclisc ihcir uiiscenih' Pagan rites;* Obviously this w<)uld be 
dei'ogaior\' (o the digiiiU" and honour ol llic Mos<iue, and was forbidden. This was 
die particular occasion to which the verse refers. The general deduction is clear. A 
house of Allah is a place of sincere devotion, not a theatre for vulgar rites nor a 
source of worldly income. Only sincere Believers have a right of entry. Who the 
sincere Believers are, is explained in the next verse. 

18. The mosques of Allah shall be visited and maintained 
by such as believe in Allah and the Last Day, establish 
regular prayers, and practise regular charity, and fear 
none (at all) except Allah. (1267) It is they who are 
expected to be on true guidance.(1268) 

1267 See the [jrevious note. Sincere Believers are those who have faith in Allah 
and the future, and have a spirit of devotion and charity-a true and abiding spirit, 
not merely isolated acts now and then. Moreover they must not bow to worldly 
greed or ambition, which produces fear of worldly power. 

1268 Others may call themselves by what names they like. True guidance is 
shown by the tests here indicated. 

19. Do ye make the giving(1269) of drink to pilgrims, or 
the maintenance of the Sacred Mosque, equal to (the 
pious service of) those who believe in Allah and the 
Last Day, and strive with might and main in the cause 
of Allah. They are not comparable in the sight of Allah, 
and Allah guides not those who do wrong. 

1269 Giving drinks of cold water to thirsty pilgrims, and doing material services to 
a mosque are meritorious acts, but they are only external. If they do not touch the 
soul, their value is slight. Far greater, in the sight of Allah, are Faith, Endeavour, 
and self-surrender to Allah. Men who practise these will obtain honour in the sight 
of Allah. Allah's light and guidance comes to them, and not to those self-sufficient 
beings who think that a litde show of what the world considers piety is enough. 

20. Those who believe, and suffer exile and strive with 
might and main, in Allah's cause,(1270) with their 
goods and their persons, have the highest rank in the 
sight of Allah, they are the people who will achieve 
(salvation). 

1270 Here is a good description of Jihad. It may re<iuirc lighting in Allah's cause, 
as a form of self-sacrifice. But its essence consists in (f) a true and sincere Faith, 
which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and 
fade away, and (2) in earnest and ceaseless activity, involving the sacrifice (if need 
be) of life, person, or property, in the service of Allah. Mere brutal fighting is 
opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's 
\'oice or wealthy man's contributions may be the most valuable forms of Jihad. 

21. Their Lord doth give them glad tidings of a Mercy 
from Himself, of His good pleasure, and of gardens for 
them, wherein are delights that endure: 

22. They will dwell therein for ever. Verily in Allah. s 
presence is a reward, the greatest (of all). (1271) 

1271 Those who stri\c and suffer in Allah's cause are promised (f) a mercy 
specially from Himself, (2) His own good pleasure, (3) gardens of perpetual 
delight, (4) the supreme reward, Allah's own Presence or nearness. These are in 



116 



The Noble Qur'an 



gradation: (1) is a special mercy, higher than flows out to all creatures; (2) is a 
consciousness of Allah's good pleasure, which raises the soul above itself; (3) is 
that state of permanent spiritual assurance, which is typified by gardens of 
perpetual delight, and (4) is the final bHss, which is the sight of Allah Himself, (R). 

23. O ye who be I i eve ! take n ot f o r p r otecto rs your 
fathers and your brothers if they love infidelity above 
Faith: if any of you do so, they do wrong. 

24. Say: If it be that your fathers, your sons, your 
brothers, your mates, or your kindred; the wealth that 
ye have gained; the commerce in which ye fear a 
decline: or the dwellings in which ye delight-(1272) 
are dearer to you than Allah, or His Messenger, or the 
striving in His cause;- then wait until Allah brings 
about(1273) His decision: and Allah guides not the 
rebellious. 

1272 Man's heart clings to (1) his own kith and kin-parents, children, brothers and 
sisters, husbands or wives, or other relatives, (2) wealth and prosperity, (3) 
commerce or means of [jrofit and gain, or (4) noble buildings, for dignity or 
comfort. If these are a hindraiu e in Allah's cause, we have to choose which we 
l()\'e most. We must \oyc Allah e\cn il il iinoKcs the sacrilice ol all else. 

1273 It we love our earthly ties and comtorts, prohls and pleasures, more than we 
love Allah, and therefore fail to respond to Allah's cause, it is not Allah's cause 
which will suffer. Allah's purpose will be accomplished, 

I with or without us. But our failure to respond to I lis will must lca\"e us spiritually 
poorer, bereft of grace and guidance: "for Allali guides not tlie rebellious". 

This is of universal application. But it was strikir^ly illustrated in the case of those 
faithful ones who obeyed the Prophet's call, left the comfort of their homes in 
Makkah and suffered exile in Madinah, gave up their trade and their possessions, 
strove and foughi for Allah's cause, sometimes against their own kith and kin or 
their own tril)esnien who were enemies of Islam. They won through. Others were 
not prepared for such sacrifice, but tlieir failure did not stop the accomplishment 
of Allah's plan and purpose. 

25. Assuredly Allah did help you in many battle-fields 
and on the day of Hunayn:(1274) Behold! your great 
numbers elated you, but they availed you naught: the 
land, for all that it is wide, did constrain you, and ye 
turned back in retreat.(1275) 

1274 Hunayn is on the road to Ta'if from Makkah about fourteen miles to the 
east of Makkah. It is a valley in the mountainous country between Makkah and 
Ta'if. Immediately after the conquest of Makkah, (A.H. 8), the Pagan idolaters, 
who were surprised and chagrined at the wonderful reception which Islam was 
receiving, organised a great gathering near Ta'if to concert plans for attackii^ the 
Prophet. The Hawazin and the Thatjif tribes took the lead and prepared a great 
expedition for Makkah, boasting of their strength and militaiy skill. There was on 
tlie other hand a wa\"e of confident enthusiasm among the Muslims at Makkah, in 
which the new Muslims joined. I he enemy forces numbered about 4,000 but the 
Muslim force reached a total of ten or twelve thousand, as everyone wished to 
join. The battle was joined at Hunayn, as described in the next note. 

1275 For tlie first time the Muslims had at Iliiiiayii tremendous odds in their 
favour. But this itself constituted a danger. Man\' in their ranks had more 
enthusiasm llian wisdom, more a s])irit of elation than ol laitli and conhdence in 
the righteousness of tlieir cause. The enemy had the advantage of knowing the 
ground thoroughly. They laid an ambush in which the advance guard of the 
Muslim forces wzs caught The country is hilly, in which the enemy concealed 
himself. As soon as the Muslim vanguard entered the Hunayn valley, the enemy 
fell upon them with fury and caused havoc with their arrows from their places of 
concealment. In such ground the numbers of the Muslims were themselves a 
disadvantage. Many were slain, and many turned back in confusion and retreat. 
But the Prophet, as ever, was cabn in his wisdom and faith. He rallied his forces 
and inflicted the most crushing defeat on the enemy. 

26. But Allah did pour His calm(1276) on the Messenger 
and on the Believers, and sent down forces which ye 
saw not: He punished the Unbelievers; thus doth He 
reward those without Faith. 

1276 SuJdniili: calm, peace, security, tranquility. Cf. 2:248. The Projjhet never 
approved of over-weening confidence, or reliance merely upon human strength, 
or human resources or numbers. In the hour of danger and seeming disaster, he 
was perfecdy calm, and with cool courage relied upon the help of Allah, Whose 
standard he carried. His calmness inspired all around him, and stopped the rout 



of those who had turned their backs. It was with Allah's help that they won, and 
their victory was complete. They followed it up with an energetic pursuit of the 
enemies, capturing their camps, their flocks and herds, and their families, whom 
they had boastfiolly brought with them in expectation of an easy victory. 

27. Again will Allah, after this,(1277) turn (in mercy) to 
whom He will: for Allah is Oft- forgiving. Most 
Merciful. 

1277 Examples ot Allah's merc\' and grace in dilficult circumstances in one case 
illustrate His grace and mercy at all times to those who luue faith. 

28. O ye who believe! Truly the Pagans are 
unclean;(1278) so let them not, after this year of 
theirs,(1279) approach the Sacred Mosque. And if ye 
fear poverty,(1280) soon will Allah enrich you, if He 
wills, out of His bounty, for Allah is All-knowing, All- 
wise. 

1278 UiidcniiAiolh lilcralK and nieta])h()ncalh': herause Nhislinis are enjoined to 
be strict in alilutions and ])liysical cleanliness, as well as in purit\' ot mind and 
heart, so that their word can fje relied upon. 

1279 This ycitr of theirs: there is a tivo-told meaning: (1) now that \ ()u lia\"e 
complete control of Makkah, and arc charged willi the puriK ul worslii]) there, 
shut out all impurity from this \ear; (2) \<>u ha\e seen how die Pagans have 
behaved this \"ear; their \ear of ])ower and misuse of tliat power may be called 
their yc:ir, it is over, and now you Muslims are responsifjle. 

1280 The concourse in Makkah added to the profits of trade and commerce. "But 
fear not," we arc told; "the Pagans are a waning jjower, bound to disayjyiear, and 
you should strengthen your own community, that tlie\' may more than 
counterbalance the a])])arent loss ol custom; and Allali has other means of 
im])ro\ing your economic ])osition." This actually liap])cned. The Pagans were 
extinguished from Arabia , and the concourse of Pilgrims from all parts of the 
world increased the numbers more than a hundredfold. Here is common-sense, 
wisdom, and statesmanship, even if we look at it from a purely human point of 
view. 

29. Fight those who believe not in Allah nor the Last Day, 
nor hold that forbidden which hath been forbidden by 
Allah and His Messenger, nor acknowledge the religion 
of Truth, (even if they are) of the People of the Book, 
until they pay the Jizyah(1281) with willing 
submission,(1282) and feel themselves subdued. 

1281 Jizyah: the root meaning is compensation. The derived meaning, which 
became the technical meaning, was a jjoll tax le\"icd from those who did not accept 
Islam, but were willing to live under the ])rotc(iion ol Islam, and were thus tacitly 
willing to submit to its ideals being enforced in the Muslim State . There was no 
aniounl permanently fixed for it, and in an\' case it was mereh' s\inl>olical-an 
acknowledgment diat diose whose religion was tolerated would in dicir turn not 
interfere with the preaching and progress of Islam. Imam Shafi' suggests one dinar 
per year, which would be the Arabian gold dinar of the Muslim States, eciuivalent 
in value to about half a sovereign, or about 5 or 7 rupees. See n. 410 to 3:75. The 
tax varied in amount, and there were exemptions for the poor, for females and 
children (according to Abu Hanifah), for slaves, and for monks and hermits. 
Being a tax on able-bodied males of military age, it was in a sense a commutation 
for military service. But see the next note. 

1282 'An Yadin (literally, Irom the hand) has been variously interpreted. The 
hand being the symbol of power and authority, I accept the interpretation "in 
token of willing submission." The Jizyah was thus partly symbolic and partly a 
commutation for military service, but as the amount was insignificant and the 
exemptions numerous, its symbolic character predominated. See the last note. 

30. The Jews call 'Uzair a son(1283) of Allah, and the 
Christians call Christ the son of Allah. That is a saying 
from their mouth; (in this) they but imitate(1284) 
what the unbelievers of old used to say. Allah.s curse 
be on them: how they are deluded away from the 
Truth!(1285) 

1283 In n. 718 to 5:18 ,1 have quoted passages from the Old Testament, showing 
how freely the expression "sons of Cod" was used by the Jews. A sect of them 
called 'Uzayr a son of God, according to al Baidawi. In Appendix II (Surah 5.) I 
have sliovra that the consriturioii of Judaism dates from 'Uzayr (Ezra). The 
Christians still call Christ the Son of God. 



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1284 Taking men for gods or sons of God was not a new thing. AH ancient 
mythologies have fables of that kind. There was less excuse for such blasphemies 
after the Prophets of Allah had clearly explained our true relation to Allah than in 
the times of primitive ignorance and superstition. 

1285 5:75. 

31. They take their priests(1286) and their anchorites to 
be their lords in derogation of Allah, (1287) and (they 
take as their Lord) Christ the son of Mary; yet they 
were commanded to worship but One Allah, there is 
no god but He. Praise and glory to Him:(1288) (Far is 
He) from having the partners they associate (with 
Him). 

1286 Ahh.'ir. {l()rU)i>, oi law; priests; learned men. Cf. .5:14 , where the\' are 
assoeialed with Rabbis. Ruhh^i: monks, asceties, anehorites, men who have 
renounced the world; where there is a celibate clergy, the term can be applied to 
them as well as to members of monastic orders. It is also permissible to apply the 
term to "saints", where they are deified or credited with divine powers, or where 
people pray to them as they do in the Roman Catholic Church. 

1287 IViesl worshi]), and llie worshi]) ot saints and aseeties is a form of 
superstition to which men have been prone in all ages. The growth ot Jewish 
superstition is shown in the Talmud, and of Christian superstition in the doctrine 
of papal infallibility and the worship of saints. The mere idea of a separate order 
of priesthood to stand between Allah and man and be the exclusive re[)ositoiy of 
Allah's secrets is derogaton' to the goodness and all-pcn ading grace of Allah. The 
worship oi "lords many and gods many" was not confined only to the Pagans. The 
deification of the son ol Mar\' is ])ut here in a s])ecial clause by itself, as it held 
(antl still holds) in its tlirall a large portion of civilised humanity. 

1288 6:100. 

32. Fain would they extinguish Allah. s light with their 
mouths,(1289) but Allah will not allow but that His 
light should be perfected, even though the Unbelievers 
may detest (it). 

1289 With their months: \\\CYC is a t^vofold meaning: (1) the old-fashioned open 
oil lani])s were exiinguished l)y blowing with the mouth: the I liil)elievers would 
like to blow out Allah's Light as II is a cause of oflence to them; (2) false teachers 
and ])reachers dislorl the Message o! Allah b\' the lalse words of iheir mourh. 
Their wish is to put out the light of Truth tor they are [jcople of darkness; but 
Allah will perfect His Light, i.e., make It shine all tlie brighter in the eyes of men. 
His Light in itself is ever perfect, but It will penetrate the hearts of men more and 
more, and so become more and more perfect for them. 

33. It is He Who hath sent His Messenger with guidance 
and the Religion of Truth, to prevail it(1290) over all 
religion, even though the Pagans may detest (it). 

1290 Ever>' religion which cxjmmends itself widely to human beings and lasts 
through some space of time has a glimpse of Truth in il. But Islam being the 
yierfect light of Truth is bound to pre\'ail. As the greater Light, through its own 
strength, outshines all lesser lights, so will Islam outshine all else, in spite ot the 
displeasure of tliose to whom light is an offence. See also 48:28, n. 4912, and 
61:9, n. 5442. 

34. O ye who believe! there are indeed many among the 
priests and anchorites, who in falsehood(1291) 
devour the substance of men and hinder (them) from 
the way of Allah. And there are those who bury gold 
and silver(1292) and spend it not in the way of Allah, 
announce unto them a most grievous penalty- 

1291 Bil hiitih = in falsehood, ic, by false means, pretences, or in false or vain 
things. This was strikingly exeiii])lif ied in the history of Mediaeval Europe, though 
the disease is apt to attack all peoples and organisations at all times. Priests got rich 
by issuir^ indulgences and dispensations; they made their office a stepping stone 
to worldly power and possessions. Even the Monastic Orders, which took vows of 
poverty for individuals grew rich with corporate property, until their wealth 
became a scandal, even among their own nations. 

1292 Misuse of wealth, property', and resources is fretjucntly condemned, and in 
tfiree ways: (1) do not acquire anything wrongfully or on false pretences; (2) do not 
hoard or bury or amass wealth for its own sake but use it freely for good, whether 
for yourself or for your neighbours; and (3) be particularly careful not to waste it 
for idle purposes, but only so that it may fructify for the good of the people. 



35. On the Day when heat(1293) will be produced out of 
that (wealth) in the fire of Hell, and with it will be 
branded their foreheads, their flanks, and their backs, 
their flanks, and their backs.- "This is the (treasure) 
which ye buried for yourselves:(1294) taste ye, then, 
the (treasures) ye buried!" 

1293 Gold and siher, symbolising wealth which these jieople cherished even 
more than the good pleasure of their l^)r(l, will not ouh be ihe cause but the 
instrument whereby the\' would recei\"e a gTie\"ous ])uuisliment (Ed.) 

1294 The voice enforces llie moral: "did you expect satisfaction or salvation from 
the treasures that \ <;>u misused? Behold! the\' add to yoiu' torment!" 

36. The number of months(1295) in the sight of Allah is 
twelve (in a year)- so ordained by Him the day He 
created the heavens and the earth; of them four are 
sacred: that is the straight usage. So wrong not 
yourselves(1296) therein, and fight the Pagans all 
together as they fight you all together. But know that 
Allah is with those who restrain themselves. 

1295 This and the following verse must be read together. They condemn the 
arbitrary and selfish conduct of the Pagan Arabs, who, because there was a long- 
established custom of obsening four months as those in which fighting was 
forbidden, changed the moulhs aljout or added or deducted months w[)en it 
suited tliem, to get an unfair advantage o\er the enemy. The four Prohibited 
Months were: Dhu al Qa'dah, Dhu al Llijiah, Muharram, and Rajab. If it suited 
them they postponed one of these months, and so a prohibited month became an 
ordinary month: while their opponents might hesitate to fight, they got an undue 
advantage. It also upset the security of the Month of Pilgrimage. This very ancient 
usage made for fair deahr^ all round, and its infraction by the Pagans is 
condemned. 

The question of a solar astronomical year as against the lunar Islamic year does 
not arise here. But it may be noted that the Arab year was roughly luni-solar like 
the Hindu year, the months being lunar and the intercalation of a month every 
three years brought the year nearly but not accurately up to the solar reckoning. 
From the year of the Farewell Pilgrimage (A.H. 10) the Islamic year was definitely 
fixed as a purely lunar year o^ roughly 3,54 days, the months being calculated by 
the actual appearance of the moon. After that, every month of the Islamic year 
came about 1 f days earlier in the solar year, and thus the Islamic months travelled 
all round the seasons and the solai- year. (R). 

1296 The Muslims were at a disadvantage on account of their scruples about the 
Prohibited Months. They are told not to wTong themseh es in this. If the Pagans 
fought ill all months on one pretence or another, they were allowed to defend 
themselves in all months. But self-restraint was (as always) recommended as far as 
possible. 

37. Verily the transposing(1297) (of a prohibited month) 
is an addition to Unbelief: the Unbelievers are led to 
wrong thereby: for they make it lawful one year, and 
forbidden another year, in order to adjust the number 
of months forbidden by Allah and make such forbidden 
ones lawful. The evil of their course seems 
pleasing(1298) to them. But Allah guideth not those 
who reject Faith. 

1297 '^Lo meddle with an old-fashioned custom of close time for warfare during 
Prohil)ite(l or Sacred Mouths was not ouh' a demonstration ot the I 'nl>elie\ers 
against the Muslims on accouul of their Eaitii, but was wrong and unjust in itself, 
as it al)olislied a wholesome check on unregulated warfare, and prejudiced the 
law-abiding side l)y arl>itrary decisions. 

1298 CI. (5:1 22. The lawless man thinks he is doing a greal thing lu getting the 
better ot those who are careful to observe a law they beheve in. But the lawless 
man loses the guidance of Faith, which is a symbol of his being guided by Allah; 
be will therefore lose in the end. 

38. O ye who believe! what is the matter with you, (1299) 
that, when ye are asked to go forth in the cause of 
Allah, ye cling heavily to the earth?(1300) Do ye 
prefer the life of this world to the Hereafter? But little 
is the comfort of this life, as compared with the 
Hereafter. 



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1299 The immediate reference is to the expedition to Tabuk (A.H. 9), for which 
see the Introduction to this Surah. But the lesson is perfectly general. When a call 
is made on behalf of a great cause, the fortunate ones are those who have the 
privilege of responding to the call. The unfortunate ones are those who arc so 
engrossed in their parochial affairs that they turn a deaf ear to the appeal. They 
are suffering from a spiritual disease. 

1300 (Cf. 13:26 ). The choice is between two courses: will you choose a noble 
adventure and the glorious privilege of followir^ your spiritual leader, or grovel in 
the earth for some small worldly gain or for fear of worldly k)ss? The jjcoplc who 
hesitated to follow ihc call of Tablik were deterred by (1) tlic heat of the 
summer, in which the expedition was undertaken on account of the threat to the 
existence of the little community, and (2) the fear of losing the fruit harvest, which 
was ripe for gathering. 

39. Unless ye go forth,(1301) He will punish you with a 
grievous penalty, and put others in your place; but 
Him ye would not harm in the least. For Allah hath 
power over all things. 

1301 TanSm = go forth, march onward, be ready to strive and suffer. For this is 
the condition of all progress in the spiritual and moral, as well as in the physical, 
world. According to the homely English proverb, God helps those who help 
themselves. Inactivity and lethargy are fatal. No one can rest on his oars. Man is 
not ncccssaiy to Allah, but Allah is necessary to man. If a nation receives favours 
and fails lo dc^cn c them, it will be replaced by anotlier: has so often happened 
in liislon'. W'c may iakc this as a special warning to Islamic nations. 

40. If ye help not (your leader), (it is no matter): for 
Allah did indeed help him,(1302) when the 
Unbelievers drove him out: he had no more than one 
companion;(1303) they two were in the cave, and he 
said to his companion, "Have no fear, for Allah is with 
us": then Allah sent down His peace upon him,(1304) 
and strengthened him with forces which ye saw not, 
and humbled(1305) to the depths the word of the 
Unbelievers. But the word of Allah is exalted to the 
heights: for Allah is Exalted in might. Wise. 

1302 The Tabuk expedition was not a failure. Though some hesitated, many 
more joined in. But a more striking cxamjjic was when the Prophet was forced to 
leave Makkah and performed his famous Ilijnth. His enemies plotted for his life. 
He had already sent his lollowcrs on lo Madinah. Ali had volunteered to face his 
enemies in his house. His single com])anion was Aim Bakr. The hvo concealed 
themselves in die cave of lliawr , three miles from Makkah, for diree nights, vrith 
the enemy prowhr^ around in great numbers in fnjitless search of them. "We are 
but two," said Abu Bakr. "Nay," said Muhammad, "for Allah is with us." Faith gave 
their minds peace, and Allah gave them safety. They reached Madinah, and a 
glorious chapter opened for Islam. The forces that helped them were not seen, 
but their power was irresistible. (R). 

1303 Literally, "the second of two," which afterwards became Ahu Baki's proud 
title. 

1304 0^9:26. 

1305 ilic snpcrlati\ cs in tlie Arabic 1 have rendered by the periphrases, "humbled 
to the depths" and "exalted to the heights," as they accord better with the genius of 
the English language. The enemies of Islam had boasted that they would root it 
out: the result showed them up as ridiculous and despicable. 

41. Go ye forth, (whether equipped)(1306) lightly or 
heavily, and strive and struggle, with your goods and 
your persons, in the cause of Allah. That is best for 
you, if ye (but) knew. 

1306 Whether equipped lightly or henvilv, to be taken both literally and 
metaphorically. All \\crc in\"itc(!, and llic\" \\"C!'c to bring such resources as they 
had— hghdy armed or lica\iK' armed, on loot or mounlcd, experienced men lor 
posts of danger, raw men tor duties tor which they were tit-all would and should 
help. Even those who were too old or feeble to go could contribute such money 
or resources as they had. 

42. If there had been immediate gain (in sight), and the 
journey easy, they would (all) without doubt have 
followed thee, but the distance was long, (and 
weighed) on them. They would indeed swear by Allah, 
"If we only could, we should certainly have come out 



with you": They would destroy their own souls;(1307) 
for Allah doth know that they are certainly lying. 

1307 The arts and excuses of the Hypocrites are here exposed. If there had been 
boot>' in sight or an easy walk-over, they would ha\e come. All iheir oatiis are 
false, and in taking the talse oaths the\' are destroying llicir ^])irilual lile. Indeed 
the backsliders are jeopardising their own physical lives in hanging back. If the 
enemy succeeded, they would all suffer. 

43. Allah give thee grace!(1308) why didst thou grant 
them until those who told the truth were seen by thee 
in a clear light, and thou hadst proved the liars? 

1308 Literally, "Allah give thee forgiveness!" But there is no question of fault here, 
and Imam Razi understands the expression to mean an exclamation-as one might 
say in Ejighsh, "God bless you!" In Shakespeare "God save you!" is a simple 
friendly greeting, without any question of danger: e.g., in "Much Ado about 
Nothing," iii. 2. 82. Note diat in 3:1.')2, last clause, "iorgi\x-ncs^" i^, pni in 
juxtaposition to "grace" as ha\ing closely allied meanings. W'lial llic Iloh" rroi)liet 
had done in the ral)uk expedilion was dial he had been granting e\em])lions 
\\hich ma\' a])])ear Irom a mililar\' ])oinl ol \"iew too liberal. lie was actuated by 
motives ot kindness as well as policy-kindness, because, in tiie urgency of the 
moment he did not wish anyone who had a real excuse to be refused exemption; 
and pohcy, because, if any one did not come with hearty good will, he would be a 
burden instead of a help to the army. The policy was justified, because in fact 
30,000 men or more followed him. But that did not in any way justify the slackers, 
and in a review ot the fjosition, the slackers and hy])ocrites are jusd\" condemned. 

44. Those who believe in Allah and the Last Day ask thee 
for no exemption from fighting with their goods and 
persons. And Allah knoweth well those who do their 
duty. 

45. Only those ask thee for exemption who believe not in 
Allah and the Last Day, and whose hearts are in doubt, 
so that they are tossed(1309) in their doubts to and 
fro. 

1309 Doubt takes away aJl stability of conduct, while Faith makes a man firm in 
action and cool and collected in mind. 

46. If they had intended to come out, they would 
certainly have made some preparation therefor; but 
Allah was averse to their being sent forth; so He made 
them lag behind, and they were told, "Sit ye among 
those who sit (inactive)." 

47. If they had come out with you, they would not have 
added to your (strength) but only (made for) disorder, 
hurrying to and fro in your midst(1310) and sowing 
sedition among you, and there would have been some 
among you who would have listened to them. But 
Allah knoweth well those who do wrong. 

1310 Khitalhas more than one meaning, but I follow the interpretation of Raghib 
and the majority of accepted Commentators, who take it to mean "in your midst", 

48. Indeed they had plotted sedition before, and upset 
matters for thee, until,- the Truth arrived, and the 
Decree of Allah became manifest much to their 
disgust.(1311) 

1311 Evil plotters against Truth are only too glad to get an opportunity of 
meddling from within with affairs which they want to spoil or upset. They plot 
from outside, but they like to get into the inner circle, that their chances of intrigue 
may be all the greater. I hey are, however, unwilling to incur any danger or any 
self-sacrifice. The whole ot their activities are directed to mischief. Great wisdom 
is required in a leader to deal with such a silualiou, and the best of such leaders 
must need di\ine guidance, as was torlhcoming in lliis case. 

49. Among them is (many) a man who says: "Grant me 
exemption and draw me not(1312) into trial." Have 
they not fallen into trial already? and indeed Hell 
surrounds the Unbelievers (on all sides). 

1312 Fitnah, as explained in n. 1198, 8:25, may mean either trial or temptation, or 
else tumult, turmoil, or sedition. The Commentators here take the former 



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meaning, and explain that some Hypocrites claimed exemption from service in 
the Tabuk expedition in the direction of Syria on the plea that they could not 
withstand the charms of Swian women and ought best to stay at home. The 
answer is: "But you have already fallen into temptation here by refusing service 
and disobeying the t all." But perhaps the <)ther meaning of "turmoil" may also be 
permissible as a sccoiidar\' echo: in that case they object to be drawn iiilo the 
turmoil ol war, but tliey are told tliat they are already in a moral turmoil in 
advancir^ a disingenuous plea. In using the English word "trial" in the translation, I 
have also had in my mind the two shades of meaning associated with that word in 
English. 

50. If good befalls thee, it grieves tliem; but if a 
misfortune befalls thee, they say, "We took indeed our 
precautions beforehand," and they turn away 
rejoicing. 

51. Say: "Nothing will happen to us except what Allah 
has decreed for us: He is our protector": and on Allah 
let the Believers put their trust. 

52. Say: "Can you expect for us (any fate) other than one 
of two glorious things- (Martyrdom or victory)? But 
we can expect for you either that Allah will send his 
punishment from Himself, or by our hands. So wait 
(expectant); we too will wait with you. "(1313) 

1313 The waiting ol the I'nbelievers and that of the Believers are in dillcicnl 
senses. The I 'nl>elic\ers wish tor disaster lo llic Bclic\'crs, l>ul ihc Belic\crs will 
eitlier conquer or die as martyTS in tlie Cause, in either case happy in die issue. 
The Believers expect punishment for the Unbelievers for their infidelity, either 
through their own instrumentality, or in some other way in Allah's Plan, and the 
Unbelievers woidd not like it in either case. ( C/i 6:158, 20:135, and 52:31). 

53. Say: "Spend (for the cause) willingly or 
unwillingly:(1314) not from you will it be accepted: 
for ye are indeed a people rebellious and wicked." 

1314 The Hypocrites, who secredy plotted against Islam, might sometimes (and 
they did) make a show ol making some contribution to the Cause in order to keep 
uf) their pretence. Their contributions were not acceptable, whether they seemed 
to gi\'e willingly or unwillingly, because reljcllion and disobedience were in their 
hearts, rliree reasons are specifically given for dieir rejection, in the next verse; {1) 
they did not believe; (2) their prayers were not earnest, but for mere show, and (3) 
in reality their hearts were not behind the contributions which they offered. 
Notbing is acceptable to Allah which does not proceed from a pure and sincere 
heart 

54. The only reasons why their contributions are not 
accepted are: that they reject Allah and His 
Messenger, that they come to prayer without 
earnestness; and that they offer contributions 
unwillingly. 

55. Let not their wealth nor their (following in) 
sons(1315) dazzle thee: in reality Allah. s plan is to 
punish them with these things in this life,(1316) and 
that their souls may perish in their (very) denial of 
Allah. 

1315 It tlicy appeared to be prosperous, witli their purses and their (|uivers tull 
(metaphorically), they were not to be envied. In reality their wealth and their sons 
might themselves be a snare: Cf. 8:28 . On this particular occasion this was proved 
to the hilt. The weallh of ihe Pagans filled them witli pride, darkened their 
understanding, and led lo llieir destruction. Their sons and followers adopted the 
Faith which their fatliers had fought against, much to the chagrin of the fathers, 
whose spiritual death was even worse than their discomfiture in this world. 

1316 a: 3:176-178 and 9:85. 

56. They swear by Allah that they are indeed of you; but 
they are not of you: yet they are afraid (to appear in 
their true colours). 

57. If they could find a place to flee to, or caves, or a 
place of concealment, they would turn straightaway 
thereto, with an obstinate rush. (1317) 



1317 Jawaha to be ungovernable, to run like a runaway horse, to rush madly and 
obstinately. 

58. And among them are men who slander thee in the 
matter of (the distribution of) the alms:(1318) if they 
are given part thereof, they are pleased, but if not, 
behold! they are indignant! 

1318 Sadaqah - alms, that which is given in Allah's name, mainly to the poor and 
needy, and for the cognate purposes specified in the next verse but one. Zakah is 
the regular and obligatoiy ehariti,' in an organised Muslim eommimiti,', usually 2 
1/2 per cent ot merchandise and 10 jjercent on die Iniits ol the eardi. There is a 
vast body of literature on tliis subject. 1 he main points may be studietl in AI 
Hidaya fi al Furu, ' of Shaikh Burhanud-din 'Ali. As against zakah the term 
sadaqah has a much wider connotation, and is inclusive of zakah as in the verse 60 
of tills Surah. (R). 

59. If only they had been content with what Allah and 
His Messenger gave them, and had said, "Sufficient 
unto us is Allah. Allah and His Messenger will soon 
give us of His bounty: to Allah do we turn our hopes!" 
(that would have been the right course). (1319) 

1319 Selfish men think that charitable funds are fair game for raids, but the 
Islamic standards on this subject are very high. The enforcement of such 
standards is ahv;us uii]K>piilar, and even die Holy Proyiliet was subjected to 
ol)lo([u\' and slander lor Ins sinclness !o ])nnci])ie. In doubllul ca^iCs. elaiiiiaiils 
who are disa])p<)inled should iiol blame the ])niiciples or ihose who eiilorce iheni, 
hut put dieir Irust in Allah, \vhose bounties are unbounded, and are gi\en lo all, 
whetlier rich or poor, according to tlieir needs and tiieir desserts. For everyone it 
is excellent advice to say: deserve before you desire. 

60. Alms are for the poor and the needy, and those 
employed to administer the (funds); for those whose 
hearts have been (recently) reconciled (to Truth); for 
those in bondage and in debt; in the cause of Allah, 
and for the wayfarer:(1320) (thus is it) ordained by 
Allah, and Allah is full of knowledge and wisdom. 

1320 Zakah or charitable gifts are to be given to die poor and the needy and those 
who are employed in their service. That is, charitable fimds are not to be diverted 
to other uses, but the genuine expenses of administering charity are properly 
chargeable to such funds. M^o are the needy? Besides the ordinary indigent, 
there are certiin classes of people whose need is great and should be relieved. 
Those mentioned here are: (1) men who have been weaned troiii hostility to 
Truth, who would ])n)bal)Iy be persecuted b\' their lornier associates, and re(iuire 
assistance until tiiey establish new connections in tiicir new environment; (2) tiiose 
in bondage, literally and figuratively, captives of war must be redeemed; slaves 
should be helped to freedom; those in the bondage of ignorance or superstition or 
imfavom^ble environment should be helped to freedom to develop their own 
gifts; (3) those who are held in the grip of debt should be helped to economic 
freedom; (4) those who are struggling and stri\'ing in Allah's Cause by teaching or 
fighting or in duties assigned to diem by the rightetjus Imam, who are thus unable 
to earn their ordiiian" li\iiig; and (,')) strangers stranded on the way. All these have 
a claim to cliarit\'. riiey should be reliev ed by indi\"idual or organised eliort, but in 
a responsible way. In this verse, the word sadaqnli refers to obligator}' charity 
(zakah). See n. 1318 above. (R). 

61. Among them are men who molest the Prophet and 
say, "He is (all) ear."(1321) Say, "He listens to what 
is best for you: he believes in Allah, has faith in the 
Believers, and is a Mercy to those of you who believe." 
But those who molest the Messenger will have a 
grievous penalty. 

1321 Fhe assonance ot the Arabic words "yu'dhunn" Ami "udhun"is of course lost 
in the Translation. But the sense remains. Detractors of the Prophet said: "O! he 
Kstens to everybody !" Tes," is the answer, "he listens for their good; he is a mere)' 
and a blessing to all men of Faith, but specially to you (who are addressed)." The 
general statement is emphasised for the particular people addressed. 

62. To you they swear by Allah. In order to please you: 
But it is more fitting that they should please Allah and 
His Messenger, if they are Believers. 



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63. Know they not that for those who oppose Allah and 
His Messenger, is the Fire of Hell?- wherein they shall 
dwell. That is the supreme disgrace. 

64. The Hypocrites are afraid(1322) lest a Sura should be 
sent down about them, showing them what is (really 
passing) in their hearts. Say: "Mock ye! But verily 
Allah will bring to light all that ye fear (should be 
revealed). 

1322 The dissection of tlie motives of the Hypocrites alarmed them. For it meant 
that they would fail in their policy of ha\ing the hcst of hoth worlds and 
undermining ihc Ioyah\' ot ihe weaker nienihers ot the Muslini coniniunil\'. So 
they turn it oil as a jest. But diey are sharply rehuked: "Can you make such solemn 
matters subjects of playful jokes? Fie upon you! You are found out, and your guile 
is of no effect" (R). 

65. If thou dost question them, they declare (with 
emphasis): "We were only talking idly and in play." 
Say: "Was it at Allah, and His Signs, and His 
Messenger, that ye were mocking?" 

66. Make ye no excuses: ye have rejected Faith after ye 
had accepted it. If We pardon some of you. We will 
punish others amongst you, for that they are in 
sin. (1323) 

1323 See last note. Hypocrisy is a hallway house, a state of indecision in die 
choice between good and evil. Those who definitely rar^e themselves with good 
obtain forgiveness; those who pass definitely to evil suffer the penalties of evil. 

67. The Hypocrites, men and women, (have an 
understanding) with each other:(1324) They enjoin 
evil, and forbid what is just, and are close(1325) with 
their hands. They have forgotten Allah, so He(1326) 
hath forgotten them. Verily the Hypocrites are 
rebellious and perverse. 

1324 literally, "the Hypocrites ... are of each other". The forms of hypocrisy may 
vary, but they are all alike, and they understand each other's hypocrisy. They hold 
together. 

1325 The English phrase "ch>se-iisled" would co\"er only a ])art ol the meaning. 

The hand is the symbol ot jjower, help, and assistance. rhe\' may he fniancial, or 
it nia\' he in other ways. The I lyjKx rites jMctend a gi eat deal, hut are ot no use or 
real help to an\'one. 

1326 a: 7:;il and n. 1029. They ignore .-Vllah: and Allah will ignore them. 

68. Allah hath promised the Hypocrites men and women, 
and the rejecters, of Faith, the fire of Hell: Therein 
shall they dwell: Sufficient is it for them: for them is 
the curse of Allah,(1327) and an enduring 
punishment,- 

1327 "Curse," here as elsewhere, is deprivation of grace and mercy, brought about 
by the rejection of Allah by the Unbelievers. 

69. As in the case of those before you: they were 
mightier than you in power, and more flourishing in 
wealth and children. They had their enjoyment of their 
portion: and ye have of yours, as did those before you; 
and ye indulge in idle talk as they did. They!- their 
work are fruitless in this world and in the Hereafter, 
and they will lose (all spiritual good). 

70. Hath not the story reached them of those before 
them?- the People of Noah, and 'Ad,(1328) and 
Thamud; the People of Abraham, the men(1329) of 
Midian, and the cities overthrown. (1330) To them 
came their messengers with clear signs. It is not Allah 
Who wrongs them, but they wrong their own souls. 

1328 The story of Noah is told m 7:59-64; of 'Ad in 7:65-72; and of Thamud in 
7:73-79; of Abraham in numerous places, but see specially 6:74-82; of Midianites 



in 7:85-93; and of Lot and the Cities of the Plain overthrown for their wickedness, 
in 7:80-84. 

1329 In die case ol Noah and .Ahrahani, the word I lia\e translated as "people 
of..." is (/.an™/ these prophets were messengers each to his own people or nation, 
as was also Hud to the 'Ad people and Salih to the Thamud people. The word 
used for the Midianites is Ashabi Madyan, which I have translated "men of 
Midian" for want of a better word. The Midianites were for the greater part of their 
history nomads, with pasture groimds but no setded territory or town. The town of 
Madyan on the Gulf of 'Aqabah refers to much later times when the Midianites as 
a people had ceased to count See n. 1053 to 7:85. 

1330 The Cities of Plain, Sodom and Gomorrah , to whom Lot preached in vain 
to desist from their abominations: 7:80-84. 

71. The Believers, men and women, are protectors one of 
another: they enjoin what is just, and forbid what is 
evil: they observe regular prayers, practise regular 
charity, and obey Allah and His Messenger. On them 
will Allah pour His mercy: for Allah is Exalted in 
power. Wise. 

72. Allah hath promised to Believers, men and women, 
gardens under which rivers flow, to dwell therein, and 
beautiful mansions in gardens of everlasting bliss. But 
the greatest bliss is the good pleasure of Allah, that is 
the supreme felicity. 

73. O Prophet! strive hard against the unbelievers and 
the Hypocrites, and be firm against them. Their abode 
is Hell,- an evil refuge indeed. 

74. They swear by Allah that they said nothing (evil), but 
indeed they uttered blasphemy, and they did it after 
accepting Islam; and they meditated(1331) a plot 
which they were unable to carry out: this revenge of 
theirs was (their) only return for the bounty with 
which Allah and His Messenger had enriched them! If 
they repent, it will be best for them; but if they turn 
back (to their evil ways), Allah will punish them with a 
grievous penalty in this life and in the Hereafter: They 
shall have none on earth to protect or help them. 

1 33 1 riic rclcrciicc is to a ])lot made b\' the Prophet's eiieiiiies to kill liiiii when 
he was reluiiiiiig iroin Tahuk. The plot tailed. It was all the more daslardh' in diat 
some ol die coiis])iratois were among the men ol .Madiiiah, w ho were enriched by 
die general prosperity diat tollowed the peace and good government established 
through Islam in Madinah. Trade flourished; justice was firmly administered with 
an even hand. And the only remrn that these men coidd make was a return of evil 
for good. That was their revenge, because Islam aimed at suppressing selfishness, 
stood for the rights of die poorest and humblest and judged worth by 
righteousness rather than by birth or position. 

75. Amongst them are men who made a covenant with 
Allah, that if He bestowed on them of His bounty, they 
would give (largely) in charity, and be truly amongst 
those who are righteous. 

76. But when He did bestow of His bounty, they became 
covetous, and turned back (from their covenant), 
averse (from its fulfilment). 

77. So He hath put as a consequence(1332) hypocrisy 
into their hearts, (to last) till the Day, whereon they 
shall meet Him: because they broke their covenant 
with Allah, and because they lied (again and again). 

1332 If men are false to their covenants and words, the natural consequence will 
be hypocrisy to cover their falsehood. All consequences of our own acts are in 
Qur'anic languj^e ascribed to Allah. Such consequences will last till the Day of 
Judgement when they will have to account for their deeds. They may think that 
they are deceiving men by dieir hypocrisy, but they cannot deceive Allah, to 
Whom all their most secret thoughts and plots and doir^s are known. 



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78. Know they not that Allah doth know their secret 
(thoughts) and their secret counsels, and that Allah 
knoweth well all things unseen? 

79. Those who slander such of the believers as give 
themselves freely to (deeds of) charity, as well as 
such as can find nothing to give except the fruits of 
their labour,- and throw ridicule on them,-(1333) 
Allah will throw back their ridicule on them: and they 
shall have a grievous penalty. 

1333 When financial hclj) is ncccssan" for llic Cause, c\cn" Muslim fontributcs 
what he can. Those who can allord lar^c suuis arc i)rou(l lo hrii^ llicui lu ol llicir 
own free will, and those \y\io arc \cry ])oor conlnbule ihcu" uiitc or then' laljour. 
Bt>th kinds ot gilts arc cciualK" ])rccious Ijccausc ol ihc lailh and good will behind 
tliem, and only cynics will laugh at tlie scantiness ol the one or the lavislmess ol 
the other. Sometimes they not only laugh, but attribute wrong motives to the 
givers. Such conduct is here reprimanded. 

80. Whether thou ask for their forgiveness, or not, (their 
sin is unforgivable): if thou ask seventy times(1334) 
for their forgiveness, Allah will not forgive them: 
because they have rejected Allah and His Messenger, 
and Allah guideth not those who are perversely 
rebellious. 

1334 An awful warning for those who actively oppose the Cause of Allah. The 
Holy Prophet was by nature full of mercy and forgiveness. He prayed for his 
enemies. But in such a case even his prayers are nullified 

by their attitude of rejectir^ Allah. 

81. Those who were left behind (in the Tabuk expedition) 
rejoiced in their inaction behind the back of the 
Messenger of Allah, they hated to strive and fight, 
with their goods and their persons, in the cause of 
Allah, they said, "Go not forth in the heat.(1335)" Say, 
"The fire of Hell is fiercer in heat." If only they could 
understand! 

1335 The Tabuk expedilioii liac! to be tiiidertakeii hurriedly in the heat of 
summer, because of a threat or fear of Byzantine invasion. They marched from 
Madinah about the month of September or October in the solar calendar. 

82. Let them laugh a little: much will they weep(1336): a 
recompense for the (evil) that they do. 

1336 They may sneer or ridicule or rejoice now: that will be only for a litde; much 
will they have to weep for afterwards. 

83. If, then, Allah bring thee back to any of them, and 
they ask thy permission to come out (with thee), say: 
"Never shall ye come out with me, nor fight an enemy 
with me: for ye preferred to sit inactive on the first 
occasion: Then sit ye (now) with those who lag 
behind." 

84. Nor do thou ever pray for any of them that dies, nor 
stand at his grave;(1337) for they rejected Allah and 
His Messenger, and died in a state of perverse 
rebellion. 

1337 (^11 the death ol a Muslim, it is the ])ioiis duty ot even" iieigliboiiriiig Muslim 
who can, to assist in tlie simple funeral ceremonies— tlie prayer for mercy betore 
the body is consigned to the grave, and the consignment of the body to the grave, 
by a simple, solemn, and dignified ritual. For those who have shown hostility to 
Islam, this woldd not be seemly and is forbidden. (R). 

85. Nor let their wealth nor their (following in) sons 
dazzle thee: Allah. s plan Is to punish them with these 
things in this world, and that their souls may perish in 
their (very) denial of Allah. (1338) 



1338 Except for the omission of a single word ("life"), this verse repeats verse 55 
above. But the repetition indicates the harmonious closing of the same argument 
in two aspects. In 9:55 it occurred in connection with the reasons for refusing to 
receive the contributions of such persons to the expenses of an enterprise which 
though vital to Islam's defence was secretly opposed by such persons. Here (in 
9:8,'>) it is a question ol relusing to ])arnci])ate in the obse(luies of such persons 
alter dieir death: it is ii;itur;il to omit the word "Hie" in this c:ise. 

86. When a Sura comes down, enjoining them to believe 
in Allah and to strive and fight along with His 
Messenger, those with wealth and influence among 
them ask thee for exemption, and say: "Leave us 
(behind): we would be with those who sit (at home)." 

87. They prefer to be with (the women), who remain 
behind (at home)(1339): their hearts are sealed and 
so they understand not. 

1339 Kli;iw;ilif, pliinil of Kh;il!f;ih, those (feminine) wiio remain behind ;it home 
wlieii the men go to w:ir; women, rliere is a stinging taunt in this, a suggestion that 
such men were cowards, preferring to remain behind like women when stilt work 
was to be done by men in defending their homes. They were not only cowards, 
but fools; as they did not understand their own best interests. If the enemy got the 
better of their brethren, they would themselves be crushed. Their hearts are 
sealed": the habits of cowardice and hypocrisy which they have adopted have 
become their second nature. 

88. But the Messenger, and those who believe with him, 
strive and fight with their wealth and their persons: 
for them are (all) good things(1340): and it is they 
who will prosper. 

1340 "(iood things," and '"pr()spcrit\,"" are to be iiiidcrstood both in the physical 
and in the highest spiritual sense as the next \erse ni;ikes cle;ir. 

89. Allah hath prepared for them gardens under which 
rivers flow, to dwell therein: that is the supreme 
felicity(1341). 

1341 In tliis verse there is ;i reniiiiiseenee, but not an exaet repetition, of verse 72 
above. This balances llie jiarallel repetition or reminiscence in verse 85 above. See 
n. 1338. The s\innieti\' of tlie argument is thus completed, as regards the 
Hypocrites of Madinah, before we pass on to consider the case of the Hypocrites 
among the desert Bedouins in section 12. 

90. And there were, among the desert Arabs (also), men 
who made excuses and came to claim exemption; and 
those who were false to Allah and His Messenger 
(merely) sat inactive(1342). Soon will a grievous 
penalty seize the Unbelievers among them. 

1342 Not only had the Hypocrites a nest in Madman, but their tactics affected 
some of the \ illai;e or desert Bedouins, \\\\o loved vrar and would ha\e followed a 
standard of way e\"en il no question ol Faith or a sacred Cause was in\x)Ke(l. But 
some ol them, lliough prolessing Islam, were Irightened by ihe har(lslii])s ot the 
Tabuk e\]>edilion and ihe ])ros])ecl of meeling the trained armies ot the great 
Roman (Byzantine) Empire. They made all sorts ot lying excuses, but really tlieir 
want of faith made them ineligible for being enlisted in a sacred Cause, in the 
terms of 9:46 -47 and 9:53 -54. Some came to make excuses; others did not even 
come, but sat at home, ignoring the summons. 

91. There is no blame(1343) on those who are infirm, or 
ill, or who find no resources to spend (on the cause), 
if they are sincere (in duty) to Allah and His 
Messenger, no ground (of complaint) can there be 
against such as do right: and Allah is Oft-forgiving, 
Most Merciful. 

1343 Though active service in person or by contributing resources is expected in 
emergencies of e\'eiy yjerson who belie\'es in the Cause, there are some who must 
necessarily be exem])te(! withoul the least blame attached to them. Such would be 
those who are weak in body on account ol age, sex, infirmity, or illness. Personal 
service in their case is out ol the (lueslion, but they could contribute towards 
expenses if they are able. But if they are too poor to afford even such assistance, 
they are excused. But in all cases the motive must be sincere, and there should be 
a desire to serve and do such duty as they can. With such motives people are 
doing good or right in whatever form they express their service: sometimes, in 
Milton 's words, "they also serve who only stand and wait" In any case their purity 



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Q u r ' a n 



of motive would get Allah's grace and forgiveness, and we must not criticise even if 
we thought they might have done more. 

92. Nor (is there blame) on those who came to thee to be 
provided with mounts(1344], and when thou saidst, "I 
can find no mounts for you," they turned back, their 
eyes streaming with tears of grief that they had no 
resources wherewith to provide the expenses. 

1344 Hamala, yahmilu, here seems to mean: to provide means of transport, viz. 
mounts (horses, camels, etc.) for ridiut^. and pcrliayxs beasts of Iniixleii for ean\"iiig 
e(|iiipinciit and ba^^a^e, suitable to the tank ol tliose concerned. It in;i\ possibly 
mctui otiier lac ilities lor f^ettm^ about, such as boots and shoes, or ])ro\"isi()iis: lor 
au\' army's nituch depends ujjou ;dl these things. Where peo])lc fight as \"olttnteers 
for a cause, wadiout an extensive war tund, tiiosc who can afford it provide such 
things for themselves, but those without means, yet anxious to serve, have to be 
left behind. Their disappointment is in proportion to their eagerness to serve. 

93. The ground (of complaint) is against such as claim 
exemption while they are rich. They prefer to stay 
with the (women) who remain behind: Allah hath 
sealed their hearts; so they know not (What they 
miss)(1345). 

1345 Cf. 9:87, where similar phrases are used for similar shirking of duty by 
townsfolk, while here wc arc considering the desert folk. It is not only a duty, but a 
[jrccious [jrivilege, to sene a great Cause by [jcrsonal self-sacrifice. Those who 
shirk such an opportunity know not \vhat tiiey miss. 

94. They will present their excuses to you when ye 
return to them. Say thou: "Present no excuses: we 
shall not believe you: Allah hath already informed us 
of the true state of matters concerning you: It is your 
actions that Allah and His Messenger will observe: in 
the end will ye be brought back to Him Who knoweth 
what is hidden and what is open: then will He show 
you the truth of all that ye did." 

95. They will swear to you by Allah, when ye return to 
them, that ye may leave them alone. So leave them 
alone: For they are an abomination, and Hell is their 
dwelling-place,-a fitting recompense for the (evil) that 
they did. 

96. They will swear unto you, that ye may be pleased 
with them but if ye are pleased with them, Allah is not 
pleased with those who disobey. 

97. The Arabs of the desert are the worst in Unbelief and 
hypocrisy, and most fitted to be in ignorance of the 
command which Allah hath sent down to His 
Messenger. But Allah is All-knowing, All-Wise. 

98. Some of the desert Arabs look upon their 
payments(1346) as a fine, and watch for disasters for 
you: on them be the disaster of evil: for Allah is He 
That heareth and knoweth (all things). 

1346 The ])a\ineiits refer to the regular Charity established by Islam— the 
obligatoiy alms. If you look up(m them as a fine or a burden, their virtue is lost If 
you rejoice that you have there an opportunity of helping the Community to 
maintain its standards of public assistance and to suppress the unseemly beggary 
and loathsome importunity whose rehef is only governed by motives of getting rid 
of awkward obstacles on the way, then your outiook is entirely different. You wish 
for organiseci an<f effective efforts to sohc the problems of human poverty and 
miser}'. In doing so, you get nearer to .\llali. and \()ti earn the good wishes and 
j)rayers of godh' men, led by our Iloh' leader, al Mustafa. 

99. But some of the desert Arabs believe in Allah and the 
Last Day, and look on their payments as pious gifts 
bringing them nearer to Allah and obtaining the 
prayers of the Messenger. Aye, indeed they bring them 
nearer (to Him): soon will Allah admit them to His 
Mercy(1347): for Allah is Oft-forgiving, Most Merciful. 



1347 TTre Mercy of Allah is always present, as the sun is always shining. But when 
we have prepared ourselves to receive it, we come to the full enjoyment of it, as a 
man who was in a shade comes out by his effort into the open, and basks in 
sunshine. 

100. The vanguard (of Islam)(1348)- the first of those 
who forsook (their homes) and of those who gave 
them aid, and (also) those who follow them in (all) 
good deeds,- well- pleased is Allah with them, as are 
they with Him: for them hath He prepared gardens 
under which rivers flow(1349), to dwell therein for 
ever: that is the supreme felicity. 

1348 The vanguard of Islam— those in the first rank— arc those w ho dare and 
suffer for the Cause and never flinch, llie first historical examples are the 
Muliiijirs and the Ans:ir. 'I'hc Miilmjirs —those \\\\(> lorsook their homes in 
Makkali and migrated to Mttdintth, the lloh" l'ro])het being among the last t{> 
le;i\e the ]K)st ol danger, ;tre mentioned first. Thcii come the .l//.s,7/; the IIel]K'rs, 
die eifizeiis ol Madinah who invited them, welcomed them, and gave tiiein aid, 
and who formed the pivot of the new Community. Then are mentioned all who 
follow them in good deeds: not only the early heroes and ordinary men and 
women who had been Companions of the Prophet or had seen him, but men and 
women in all ages who have lived noble lives. In spite of all their sacrifices and 
suffering ttiey rejoice in the precious gift of the Good Pieasure of Allah, and their 
Salvation is the Supreme Felicity which such Good Pleasirre gives, symbohsed by 
the Gardens of Heaven. 

1349 Note the description of the final accomphshment of the destiny of man. In 
mathematical science it would be like a letter or formula which would sum up a 
long course of reasoning. In this very Surah it occurs before in 9:72 and 9:89, 
where seen. 1341. (l-i). 

101. Certain of the desert Arabs round about you are 
hypocrites, as well as (desert Arabs) among the 
Medina folk(1350): they are obstinate in hypocrisy: 
thou knowest them not: We know them: twice shall 
We punish them(1351): and in addition shall they be 
sent to a grievous penalty. 

1350 The desert Arabs were not all simple folk. There were cunning hy])ocritcs 
airiong them: both amtmg certain tribes encamjjcd rotmd about Mttdiiiah and 
certain otiiers in Madinah itself I tinderstand that both groti]>s ;tre ol the A'nib, to 
wtiom ttic context refers, an<f not of ttie settied citizens of Madinaii, wfiose 
Hypocrites were already referred to in previous sections. They might look simple, 
but they were, in tiicir ignorance, all the more obstinate and hypocritical. 

1351 Their punishment in this world was (kjuble, t7k, not only in their 
discomfihire, but because in tticir obstinate ignorance, diey failed to understand 
tile accomplished lacts, while cle\"erer men realised that their hostility' to Islam was 
hopeless. In addition to their discxmrfiture in this life, they would have to meet the 
penalties to come. 

102. others (there are who) have acknowledged their 
wrong-doings: they have mixed an act that was good 
with another(1352) that was evil. Perhaps Allah will 
turn unto them (in Mercy): for Allah is Oft-Forgiving, 
Most Merciful. 

1352 There were some whose will was weak and succumbed to evil, although 
there was much good in them. To them is held out the prorrdse of forgiveness if 
they would repent and undertake all acts of Muslim charity, which would purify 
tbeir soirls, aided by the prayers of Allah's Messenger. Then would they get the 
Peace that comes froin purity and right conduct. 

103. Of their goods, take alms, that so thou mightest 
purify and sanctify them; and pray on their behalf. 
Verily thy prayers are a source of security for them: 
And Allah is One Who heareth and knoweth. 

104. Know they not that Allah doth accept repentance 
from His votaries and receives their gifts of charity, 
and that Allah is verily He, the Oft-Returning, Most 
Merciful? 

105. And say: "Work (righteousness)(1353): Soon will 
Allah observe your work, and His Messenger, and the 
Believers: Soon will ye be brought back to the knower 



123 



The Noble Qur'an 



of what is hidden and what is open: then will He show 
you the truth of all that ye did." 

1353 The repentant should be encouraged, after their re])entance, to amend their 
conduft. Hie kindly interest of their brethren in tlieni will strengthen them in 
\irtue and hlot out then" ])asl. When the>' go back into Elernih', the\' will 
understand the healing grace w hich sa\"ed iheni, just as tlie evil ones will tlien have 
their eyes oyiened to die real truth of their spiritual degradation (9:94). The similar 
words, in verse 91 and here, clench the contrast. 

106. There are (yet) others, held in suspense for the 
command of Allah, whether He will punish them, or 
turn in mercy(1354) to them: and Allah is All- 
Knowing, Wise. 

1354 Three categories of men are mentioned, whose faith was tested and found 
wanting in the Tabuk affair, but their characteristics are perfectly general, and we 
may here consider them in their general asjjects: (1) the dee[)-dyed h\i)ociites, 
who when found out make excuses l>ecaiise othenvise tliey will suffer ignominy; 
tliey are imregenerate and obstinate, and there is no hope tor them (9:101); (2) 
there are diose who lia\e la])sed into evil, but are not alfogetiier evil; ihcy repent 
and amend, and are accepted (9:102-105); and (8) tliere are doubtful eases, but 
Allah w ill judge them (9:106). A fourth category is mentioned in 9:107, which will 
he discussed later. 

107. And there are those(1355) who put up a mosque by 
way of mischief and infidelity - to disunite the 
Believers - and in preparation for one(1356) who 
warred against Allah and His Messenger aforetime. 
They will indeed swear that their intention is nothing 
but good; But Allah doth declare that they are 
certainly liars. 

1355 Three categories of Hypocrites having already been mentioned (n. 13.')4), a 
fourth class of insidious evildoers is now mentioned, whose type is illustrated in 
the story of the "Mosque of mischief (dirdr)". When the Holy Prophet arrived at 
Madinah for Hijrah, he rested four days in Quba' before entering the town of 
Madinah . Here was built the first mosque, the "Mosque of Piety" (Tagwa). or the 
mosque of the power of Islam (QmvAt n] Ishim), to which he frequently came 
during his subsequent stay in Madinah. Taking ad\aiitage of these sacred 
ass<)ciations, s<)me Ilyjiocrites of the Tribe of Baiii CJliaiiaiii built an opijosition 
mos(}iie in Dim 'Awaii, preieiidiiig to ach ance Islam. In reality they were in league 
with a notorious enemy of Islam, one Abu 'Amir, who had fought against Islam at 
Uhud. When the Prophet learned of their duplicity on his return from the batde 
of Tabuk, he ordered two of his companions to destroy the mos(iue and bum it to 
the ground, (eds.) 

1356 Abu'Amir, sumamed the Rahib (Monk), as he had been in touch with 
Christian monks. See last note. 

108. Never stand thou forth therein. There is a mosque 
whose foundation(1357} was laid from the first day 
on piety; it is more worthy of the standing forth (for 
prayer) therein. In it are men who love to be purified; 
and Allah loveth those who make themselves 
pure.(1358) 

1357 I'he original "Moscjue of Piety" built by die Holy Prophet himself. 

1358 The true Muslim must be pure in body, mind, and heart His motives 
should always be sincere, and his religion without any alloy of worldly gain. 

109. Which then is best? - he that layeth his foundation 
on piety to Allah and His good pleasure? - or he that 
layeth his foundation on an undermined sand- 
cliff(1359) ready to crumble to pieces? and it doth 
crumble to pieces with him, into the fire of Hell. And 
Allah guideth not people that do wrong. 

1359 A man who builds his life on Piety (which includes sincerity and the purity of 
all moti\'cs) and his liojjes on the Good Pleasure of Allah, builds on a firm 
foundation ol rock dial will iie\er be shaken. In contrast lo him is the man who 
builds on a shifting sand cliif on the [>riiik of an al)yss, already iiiideriniiied by 
forces which he does not see. The cliil and the foundations all cruinble to pieces 
along with him, and he is plungetl into die Fire of misery from which diere is no 
escape. 



110. The foundation of those who so build is never free 
from suspicion and shakiness(1360} in their hearts, 
until their hearts are cut to pieces. And Allah is All- 
Knowing, Wise. 

1360 The parable is continued hirther. The heart of man is the seat ol his hopes 
and fears, the foimdadon of his moral and s[)ii itual life. If tliat foundation is on an 
undermined sand cliff already crumbling to pieces, what securit>' or stability can he 
have? He is being shaken by alarms and suspicions and superstitions, until like the 
edge of a sand cUfF they are cut clean away and fall into a heap of ruin and his 
spiritual life and all its landmarks are destroyed. 

111. Allah hath purchased of the believers their persons 
and their goods; for theirs (in return) is the garden (of 
Paradise):(1361) they fight in His cause, and slay and 
are slain: a promise binding on Him in truth, through 
the Law, the Gospel, and the Qur'an:(1362) and who 
is more faithful to his covenant than Allah, then 
rejoice in the bargain which ye have concluded: that is 
the achievement supreme. 

1361 In a human bargain both sides give something and receive some advantage. 
In the di\iiie bargain of Allah with man, Allah takes man's will and soul and his 
wealdi and goods, and gi\"es him in return everlasting Felicity. Man lights in Allah's 
Cause and carries oiii His will. All that he has to gi\'c up is the ephemeral things of 
this world, while he gains eternal sah aiioii, the fnUilment of his highest spiritual 
hopes-a supreme achievement indeed (C/. 61:10-12). 

1362 We offer our whole selves and our possessions to Allah, and Allah gives us 
Salvation. This is the true doctrine of redemption; and wn are taught that this is 
the doctrine not only of the Qur'an but of the earlier Re\ elatioiis-!lie original Law 
of Moses and the original Gospel of Jesus. Aii\' other \"iew ol redemption is 
injected by Islam, es])ecially thai ol corru])ted C.'hristiaiiit\", \\liicli thinks that some 
otlier person suffered tor our sins and we are redeemed by his blood. It is our 
self-surrender tliat counts, not other people's merits. Our complete self-surrender 
may include fighting for the cause, both spiritually and physically. As regards 
actual fighting with the sword there has been some difference in theological 
theories at different times, but very Htde in the practice of those who framed those 
theories. The Jewish wars were ruthless wars of extermination. The Old 
Testament does not mince matters on the subject. In the New restanieiit St. Paul, 
in commending the worthy fruits of Faith, mentions Gideon, Barak, and other 
warriors of the Old restanieiit as his ideals, "Who through faith subdued 
kingdoms . . . waxed valiant in fight, turned to fight the amiies of the aliens . . 
(Hebrews, 11:32-34). The monkish morality of the CJospels in their present form 
has never been followed by any self-respecting Christian or other nation in history. 
Nor is it common sense to ignore lust of blood in unregenerate man as a form of 
evil which has to be combatted "within the limits set by Allah" (9:1 12). (R). 

112. Those that turn (to Allah)(1363) in repentance; that 
serve Him, and praise Him; that wander in devotion to 
the cause of Allah,: that bow down and prostrate 
themselves in prayer; that enjoin good and forbid evil; 
and observe the limit set by Allah.- (These do rejoice). 
So proclaim the glad tidings to the Believers. 

1363 We are to rejoice that by giving up such small things as ourselves and our 
possessions we are to be rewarded with such a great thing as the eternal life of 
felicit\'. ^ lie truly righteous, whose li\'es in \arions aspects are described in this 
\crsc. do so rcioice. d'he good news is to be proclaimed to all Believers, including 
the weakest among us, so that they iiia\' ])rorit l>y that examjile. 

113. It is not fitting, for the Prophet and those who 
believe, that they should pray for forgiveness for 
Pagans, even though they be of kin, after it is clear to 
them that they are companions of the Fire. (1364) 

1364 This is iisualh' understood to refer to the ])ra\er lor llie dead, (1) if they died 
unrepentant after Islam was preached to diem, (2) if diey actively resisted or 
opposed the Faith to the last, and (3) if the person praying knows that on account 
of deliberate contumacy the deceased may be said to have had the doors of mercy 
dosed to him. How is he to know? The knowledge must come from special 
commands as declared by die Holy Prophet in his lifetime regarding individuals. 
Where no light is available from this source we must follow the best judgement we 
can. 

114. And Abraham prayed for his father's forgiveness 
only because of a promise he had made to him. (1365) 
But when it became clear to him that he was an 



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enemy to Allah, he dissociated himself from him: for 
Abraham was most tender-hearted, forbearing. (1366) 

1365 Abraham and his unbelieving father arc referred to in 6:74. Apparently 
when Abraham was eonvinced lliat (he conditions mentioned in the last note 
applied lo his iaiher, he gave np pra\ini; lor liim, as the physical bond was eul oil 
by the spiritual hostility. ¥ot the promise to pray for his father, see 19:47, (see also 
n. 5413 to 60:4). 

1366 Abraham was loyal and tender-hearted, and bore with much that he 
disapproved, being in this a prototyjje of al Mustafa, and it must have gone against 
fiis grain to cut off relations in that way. But it would obviously be wrong for a 
human being to entreat Allah for mercy on people who had finally rejected Allah. 

115. And Allah will not mislead(1367) a people after He 
hath guided them, in order that He may make clear to 
them what to fear (and avoid)- for Allah hath 
knowledge of all things. 

1367 Allah's clear commands are given, so that Believers may not be misled by 
their human frailty into unbecoming conduct 

116. Unto Allah belongeth the dominion of the heavens 
and the earth. He giveth life and He taketh it. Except 
for Him ye have no protector nor helper. 

117. Allah turned with favour to the Prophet, the 
Muhajirs,(1368) and the Ansar,- who followed him in 
a time of distress, after that the hearts of a part 
(1369)of them had nearly swerved (from duty); but 
He turned to them (also): for He is unto them Most 
Kind, Most Merciful. 

1368 ('/. !hl()(). 'I'he Mnhajirs were the jjeoyjie who originally forsook their homes 
in Makkali and iollowed ai Muslaia in exile to Madinah. The Ansar were the 
Madinah people who received them widi honour and hospitality into dieir city. 
Both these groups were staunch supports of Islam, and proved their Faith by great 
sacrifices. But in the difficult days of the Tabuk expedition some of them, not 
perversely, but out of lethargy and human weakness, had failed to follow the 
standard. They were forgiven, and they afterwards acquitted themselves with zeal. 

1369 Note ihat the "sweiving from dut}'" was mereh' an intiinalion due to the 
weakness of human nature in die face of new difficulties; diat it only affected a part 
of the men for a time; and that it was overcome even in their case by the gi ace of 
Allah, so that they all did their duty, and were freely forgiven their incipient 
weakness, which they conquered. There were three exceptions, which are referred 
to in the next verse. 

118. (He turned in mercy also) to the three who were left 
behind; (they felt guilty)(1370) to such a degree that 
the earth seemed constrained to them, for all its 
spaciousness, and their (very) souls seemed 
straitened to them,- and they perceived that there is 
no fleeing from Allah (and no refuge) but to Himself. 
Then He turned to them, that they might repent: for 
Allah is Oft-Returning, Most Merciful. 

1370 Among the Faithful, the largest number consisted of those who were 
perfecdy staunch and ever ready to do their duty. They obtained the love and 
good pleasure of Allah. Next came a few who wavered because their will was weak 
and they were daunted by the dangers and difficulties that faced them; Allah's 
saving grace protected them and they contjuered their weakness, and did not fail 
in their duty; Allah forgave them and accejited their re])entance. Lastly, in the 
illustration taken from the Tabuk affair, there were some who actually failed in 
their duly, nol from conUmiac\' or ill will, but from thoughdessness. shickne>>s. and 
human weakness: diey actually failed to obey die Holy Prophet's sununons, and 
were naturally called on to explain, and were excluded from the hfe of the 
Community. Their mental state is here described graphically. Though the earth is 
spacious, to them it was constrained. In their owti souls they had a feeling of 
constraint. In worldly allluence they felt poor in s])irit. They realised that they 
could not flee from Allah, bu! could only find solace and refuge in coming l>a(is. to 
Him. Ulicy freeh' re])ented and showed ii in iheir deeds, and Allah frecK' f<)rga\"e 
them and took them to His grace. Though illustrated by the particular examples 
of the Ansar, \ jz., Ka'b, Mararah, and Hilal, the lesson is perfecdy general and is 
good for all times. 

119. O ye who believe! Fear Allah and be with those who 
are true (in word and deed). 



120. It was not fitting for the people of Medina and the 
Bedouin Arabs of the neighbourhood, to refuse to 
follow Allah. s Messenger, nor to prefer their own lives 
to his: because nothing could they suffer or do, but 
was reckoned to their credit as a deed of 
righteousness,- whether they suffered thirst, or 
fatigue, or hunger, in the cause of Allah, or trod paths 
to raise the ire of the Unbelievers, or received any 
injury(1371) whatever from an enemy: for Allah 
suffereth not the reward to be lost of those who do 
good;- 

1371 Again, the illustration is that of Tabuk, but the lesson is general. We must 
not hold our own comfort or lives dearer than that of our Leader, nor desert him 
in the hour of danger. If we have true devotion, we shall hold our ow n li\ es or 
comfort cheap in comparison to his. But whatever senice we render to the Cause 
o! Allah, and whate\"er suflerings, hardshi]>s, or injuries we endure, or whate\"er 
resources we spend for the Cause — all goes to raise our degree in the spiritual 
world. Nothing is lost. Our reward is far greater in worth than any httle service we 
can render, or any htUe hardship we can suffer, or any httle contributions we can 
make to the Cause. We "paiiifully attain to joy*. 

121. Nor could they spend anything (for the cause) - 
small or great- nor cut across a valley,(1372) but the 
deed is inscribed to their credit: that Allah may requite 
their deed with the best (possible reward). 

1372 Cut across a valley: this is specially mentioned in a symbolical way, as 
denoting an individual act of heroism, dash, or bravery. To march with the troops 
along valleys, or, spiritually, tread paths of danger along with our Comrades, is 
good and jiraiseworthy; but one that dashes across a stream, all alone, for some 
special deed of lH;u"er\' where the chiii of comradeshi[) does not sustain him, 
needs special mention. Notice diat bodi die tilings mentioned in tiiis verse— the 
spending of resources and the dashing across a valley— are individual acts, while 
those mentioned in the last verse are collective acts, which are in some ways 
easier. The individual acts having been mentioned, the next verse follows 
naturally. 

122. Nor should the Believers all go forth together: if a 
contingent from every expedition remained behind, 
they could devote themselves to studies in religion, 
and admonish the people when they return to them,- 
that thus they (may learn)(1373) to guard themselves 
(against evil). 

1373 Fighting may be ine\it;ible, and where a call is made by the (Amir al 
Mu'minin), ruler of an Islamic State, it should be obeyed. But fighting is not to be 
glorified to the exclusion of all else, lu'cn among those who are able to go forth, a 
|)art>" should remain l>ehind— one in each townshi]) or circle— lor ])ur])<)ses of 
stud\"; >>o that \\iicn the fighters return home, their minds nia\' l>e attuned again to 
the iiun\' normal mierests of religious life, under ijropeiiy instructed teachers. 
The students and teachers are soldiers of the Jihad in their spirit of obedience and 
discipline. (R). 

123. O ye who believe! fight the unbelievers who gird you 
about,(1374) and let them find firmness in you: and 
know that Allah is with those who fear Him. 

1374 When conflict becomes ine\itable, the first thing is to clear our surroundings 
of all e\il, for it is only e\il diat we can rightly fight To evil we must [lut \\\) a stout 
and stiff resistance. Mealy-mouthed compromises are not right for soldiers of truth 
and righteousness. They are often a compound of cowardice, weariness, greed, 

and corruptibility'. 

124. Whenever there cometh down(1375) a sura, some 
of them say: "Which of you has had His faith increased 
by it?" Yea, those who believe,- their faith is increased 
and they do rejoice. 

1375 The incompatibihty of Unfaith and Faith are contrasted in this section in 
respect of revelation and the divine teacher. The Unbehevers laugh at revelation, 
and say to each other mockingly: "Does this increase your faith?" To the Believer 
eveiy new aspect of .Vllah's truth as revealed increases his faith, and wonder, and 
gratitude. He rejoices, because he gets added strength for life and achievement. 



125 



The Noble Qur'an 



125. But those in whose hearts(1376) is a disease,- it will 
add doubt to their doubt, and they will die in a state of 
Unbelief. 

1376 a. 2:10 and several simihu^ fjassagcs. Just as tlic liglit, wliich to hcidthy eyes 
gives enlightenment, causes pain to the diseased eye, which emits unclean matter, 
so to tliose spiritually diseased, Allah's grace is unwelcome, and they put forth 
more douhts to cover their disease. And they die in their disease, and of tlieir 
Idisease. Note the aptness of the metaphor. 

126. See they not that they are tried every year(1377) 
once or twice? Yet they turn not in repentance, and 
they talce no heed. 

1377 Vet, iu spite ot their infidelity, one or two chances are given them every year, 
'^riie door is not closed to them. Yet they deliberately turn away, and take no heed 
ol all the warnings which their own natiu e and tlie teaching and examiile of good 
men should give diem. 

127. Whenever there cometh down a Sura, they look at 
each other, (saying), "Doth anyone see you?" Then 
they turn aside: Allah hath turned their hearts(1378) 
(from the light); for they are a people that understand 
not. 

1378 Even tlie Unbelievers, in their heaits and conscience, leel uncomlortable 
when tlie\' turn aside from Faith and Truth, and therefore dieir turning aside is 
figured h\' lurti\'e glances, such as we may suj)j)ose literally to have been cast h\' 



the Hyjiocrites in the assemblies of the Holy Prophet. Then they slink away 
feeling superior in their minds. And yet, if they only knew it, their contumacy 
de[)ri\'es them ol Allah's giace and light. They are Iriming Grace away, and when 
Allah withch aws it iiltogether, the\' perish utterh'. 

128. Now hath come unto you a Messenger from amongst 
yourselves: it grieves him that ye should perish: 
ardently anxious is he over you: to the Believers is he 
most kind and merciful. (1379) 

1379 riie tender heart of the i eacher is grieved that ;my among his flock should 
rush headlong tt) ruin. He watches ardenrfy over them, and whenever ;my of them 
show signs of Faidi, his kindness and mercy surround him and rejoice over him. 

129. But if they turn away. Say: "(Allah) sufficeth me: 
there is no god but He: On Him is my trust,- He the 
Lord of the Throne (of Glory) Supreme!"(1380) 

1380 But if die Message is rejected, he still proclaims the burning Faith ot his 
heart, which is umjuencliable, Allah is All in All. To tinst Him is to find the 
accomplishment of all sjiiritTial desire. His giandeur is figured by a loft>' Throne, 
supreme in glon'! 

Thus ha\'e we been led, through a notable incident in al Mustala's eaithh' career, 
to trudis of die highest sjiiritual import, (Ci. i^3:86). 



10. 



Yunus (Jonah) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. A.L.R.(1381) These are the Ayat(1382) of the Book of 
Wisdom. 

1381 For tlie Abbre\iated Letters generally as m\'stic Symbols, see Ap[)endix I. 
For this particular combination see the Introducfion to this Surah. 

1382 Avrit = Signs, or Verses of die Qui';m. Here bodi meanings aie to be 
understood- Each verse is a nugget of wisdom. And in the verses immediately 
following, e.g., l():3-(>, examples are given of die wonders of Allah's material 
Creation. If the staiiy heavens impress us with their sublimity as signs of Allah's 
wisdom and power, how much more wonderful is it that He should speak to lowly 
man through His Messengers, in man's langu;ige, so that he can understand;* 

2. Is it a matter of wonderment to men that We have 
sent Our inspiration to a man from among 
themselves?-(1383) that he should warn mankind (of 
their danger), and give the good news to the Believers 
that they have before their Lord the lofty rank of 
Truth. (1384) (But) say the Unbelievers: "This is 
indeed an evident sorcerer!" 

1383 Is it not sfill mt>re wonderful that the iiisi)ired man shtHild be one of 
ourselves? The Aiabs had kntmii Muhammad in t)ther relations and conditions, 
and when the mighty Message came tlirough his mouth-dic message of Wisdom 
and Power, such as no man could spciik as from liimself, least of all a man not 
instiucted in human learning— they could only in dieir wonder atdibute it to magic 
and sorceiy. Fhey failed to understand that magic and sorceiy were projecdons of 
tlieir own mind, while here was solid, enduring Ti utli from Allah! 



1384 jMlah's Message was and is not ;dl smooth and agreeable. The first tiling is to 
con\ince us of our sin and WTongdoing, and warn us of our tlanger. If we have 
Faith, we then learn what a high rank we obt;iin in the sight of Allah, through His 
glorious Truth, which makes us pure and free. According to another \'iew the 
word "(fid^iiia" here rciers to tlie fact drat the acts of a person precede him to his 
Lt>rd. riie word ,s7f/f/<|ualifies these acts \rfdi sincerity and genuineness. (R). 

3. Verily your Lord is Allah, who created the heavens and 
the earth in six Days,(1385) then He established 
Himself(1386) on the Throne(of authority). Regulating 
and governing all things. No intercessor (can plead 
with Him) except after His leave (hath been obtained). 
This is Allah your Lord; Him therefore serve ye: will ye 
not then be of warned?(1387) 

1385 See note lOHl to 7:,>.-l.. 

1386 Ist;m':i. witii die j)reposition iJ h after it, means He turned to or He directed 
Himself h\' His w ill; hence, in 2:29,1 have translated, "His design (■om])reliended 
die liea\ ens," tt) eni])hasise the fact drat the heavens were not eternal t)r co-eternal 
with Him, but were a part of Flis design, and in a sense, as they appeal^ to man 
subjectively, a complement to the creation of man's Earth. With die preposition 
'aJa after it, as here and in 7:,')4, 23:28, and 25:,59, the meaning seems to be "to 
mount or ascend," and to be firmly established, to sit fimi and unshaken, beyond 
question" (Cf. 20:5 ) . The Throne of autiiorit}' represents many ideas: e.g., (1) that 
Allah is high above all His Creation; (2) that He regulates and governs it, as a king 
does, whose authority is unquestionably recognised; (3) that He is not, therefore, 
like the gods ol Greece and jjaganism, \\ ere imagined to he in a world apart, 
careless of mankind, or jealous of mankind, but on die contiaiy. He (4) disposes 
of their affairs and all affairs continuously and with justice; {5) that the authority of 
His prophets, ministers, and messengers is derived from Him, and such 
intercession as diey can make is by His will and pemiission. (K). 

1387 Cf. 6:80. 



126 



The Noble 



Q u r ' a n 



4. To Him will be your return- of all of you. The promise 
of Allah is true and sure.(1388) It is He Who 
beginneth the process of Creation, (1389) and 
repeateth it, that He may reward with justice those 
who believe and work righteousness; but those who 
reject Him will have draughts(1390) of boiling fluids, 
and a penalty grievous, because they did reject Him. 

1388 Inic, right, for just ends, in right proportions, sure and certain: all 
these ideas are implied. 

1389 Cf. n. 120 to 2:117. Allah's creation is not a simple act, once done and 
finished with. It is continuous, and there are many stages, not the least important 
of which is the Hereafter, when the fruits of our life will be achieved. 

1390 ILunini: boiling IIiikI: it is dissociated as in 88:.')7, with ghnssmi, a dark, 
murky, or intensely cold lliiid: both symbols ot tlie grievous pcnalt>' tliat results 
from rebellion against Allah. 

5. It is He Who made the sun to be a shining glory(1391) 
and the moon to be a light (of beauty), and measured 
out stages for her; that ye might know the number of 
years and the count (of time). Nowise did Allah create 
this but in truth and righteousness. (1392) (Thus) doth 
He explain His Signs in detail, for those who 
understand. (1393) 

1391 The fitting epithet for the sun is diyn', "s])lcndour and glory of brightness", 
and for the moon is "a light" (of beauty), the cool light that illuminates and helps in 
the darkness of the night But the sun and moon also measure time. The simplest 
observation can keep pace with the true lunar months and lunar years, which are 
all that is rcfluired by a pastoral people. For agricnltnrc solar years are re(|uired, as 
they indicate the changes of the seasons, but ordinary solar \ cars are never exact; 
even the solar year of 365 1/4 days requires correction by advanced astionomical 
calculation. 

1392 Everything in Allah's creation has use and purpose, and fits into a Design. It 
is true in every sense of the word and it is good and just It is not merely a matter 
of sport or freak ( 21:16 ). Hiougli so varied, it proclaims Allah's Unity, though a 
limite<l free will is granted lo crcaniics, (he results of evil (which is rebellion) are 
neutralised and harmony is restored. 3:191. 

1393 n 9:ll. 

6. Verily, in the alternation of the night and the day, and 
in all that Allah hath created, in the heavens and the 
earth, are signs for those who fear Him. (1394) 

1394 0' 2:164. 

7. Those who rest not their hope on their meeting with 
Us, but are pleased and satisfied with the life of the 
present, and those who heed not Our Signs,-(1395) 

1395 Those who lall Ironi Grace arc described by three epithets: (1) the meeting 
witii .'\llali is not the object oi their bo])c and ciimcst desire, but something else, 
viz. (2) tiic material good oi this world, w hich not onl\' iiltracts ihciii but ;ip])arcntly 
gives them complete satisfaction, so tiiat tiiere is no glow ol the Future in their 
horizon, ;md (3) they are deaf and dead to the resounding and livir^ Message of 
Allah. (1) and (2) refer to the extinction of Faith in them, and (3) to their falling 
prey to the evils of this world in their conduct They are contrasted in 10:9 with 
the Faith and the Righteousness of those who accept Grace. 

8. Their abode is the Fire, because of the (evil) they 
earned. 

9. Those who believe, and work righteousness,- their 
Lord will guide them because of their Faith:(1396) 
beneath them will flow rivers in gardens of bliss. 

1396 Their Faith is the cause as well as the instrument of their Guidance— the 
Kindly Light which Ic;m1s them as well as the Joy which fills their Soul. The usual 
symbols of Gardens and Fire are again contrasted— in each case the result of Good 
or Evil in Life. 

10. (This will be) their cry therein: "Glory to Thee, O 
Allah." And "Peace" will be their greeting therein! and 



the close of their prayer(1397) will be: "Praise be to 
Allah, the Cherisher and Sustainer of the worlds!" 

1397 A beautiful piece of spiritual melody! They sing and sh<)ut witii joy, but their 
joy is in the Gloiy of .'Vllali! 'flic greetings they rccei\'e and the greetings they give 
;irc ol IVacc and Harmony! From lirsl to l;ist llic\' re;ilisc that it is Alliili Who 
clierislied litem and made litem grow, and His ra\s are ihcir Light, (C'l. 36:.')3). 

11. If Allah were to hasten for men the ill (they have 
earned) as they would fain hasten on the good,- then 
would their respite be settled at once.(1398) But We 
leave those who rest not their hope on their meeting 
with Us, in their trespasses, wandering in distraction 
to and fro. 

1398 Those who have no spiritniil hope lor the Future gras]) at temporary 
advantage, and in their blindness even mockingly ask tor immediate punishment 
for their sins (8:32), thus vainly challenguig Allah, in Whom they do not believe. If 
the beneficent Allah were to take them at their word, they would have no chance 
at all. Their doom would be sealed. But even the respite they get they use badly. 
They merely wander about distiactedly like men, to and fro. O 2:15 . 

12. When trouble toucheth a man. He crieth unto Us (in 
all postures)- lying down(1399) on his side, or sitting, 
or standing. But when We have solved his trouble, he 
passeth on his way as if he had never cried to Us for a 
trouble that touched him! thus do the deeds of 
transgressors seem fair in their eyes!(1400) 

1399 Not only do men fail to use their respite: even those who have a superficial 
belief in Allah call on Him in their trouble but forget Him when He has relieved 
their trouble. 'Hieir Faith is not strong enough to make them realise that all good 
proceeds from .Mlah. lint in momenis oi trouble they use every position, literally 
and figuratively, to appeal to Him, (Cf. 39:8). 

1400 Those without Faith are selfish, and are so wrapped up in themselves that 
they think every good that comes to them is due to their own merits or cleverness. 
That is itself a cause of their undoing. They do not see their own faults, (Cf. 30:33 
and 16:53 -.54). 

13. Generations before you We destroyed when they did 
wrong: their messengers came to them with clear- 
signs, but they would not believe! thus do We requite 
those who sin! 

14. Then We made you heirs in the land after them, to 
see how ye would behave!(1401) 

1401 This is addressed to Quraysh in the first inst;mce, for they li:i\'e succeeded to 
tile lierit;tge of 'Ad and Thamud. But the aj)j)lic;itioii is universal, and was true to 
tile .\bbasi Empire in the time of llarun al Riisbid, or the Mushm Empire in 
Spain or the Tiirkisli Liii])ire in its ]>almicst d;i\ s, and indeed, apart from political 
yjower, to the Muslims and iioii-.Musliiiis ol our own d;iys. 

15. But when Our Clear Signs are rehearsed unto them, 
those who rest not their hope on their meeting with 
Us, Say: "Bring us a Reading(1402) other than this, or 
change this," Say: "It is not for me, of my own accord, 
to change it: I follow naught but what is revealed unto 
me: if I were to disobey my Lord, I should myself fear 
the penalty of a Great Day (to come)." 

1402 Raiding . in the .Vnibic, the word is "Quniu ", which m;i\' mean Reading or in 
the s])ecial sense, the Quran, liie duly ot .Mlah's Mcssc^^c^ is lo deli\er .Mlali's 
Message as it is revealed to him, whether it please or disijlease those who hear it. 
Selfish men want to read their own desires or fancies into religious precepts, and 
thus they are often wiUing to use Religion for their own ends. Most of the 
corruptions of Religion are due to this cause. But Religion is not to be so 
prostituted. 

16. Say: "If Allah had so willed, I should not have 
rehearsed it to you, nor would He have made it known 
to you. (1403) A whole life-time before this have I 
tarried amongst you: will ye not then 
understand?"(1404) 



127 



The Noble Qur'an 



1403 It is in Allah's Plan that He should reveal Himself in certain ways to His 
creatures, and His Messengers are the instruments that carry out His Will. It is in 
itself gracious Mercy that He should thus make His Will known. We should be 
grateful for His guidance instead of carping at it 

1404 Muh;imma(l al Mustafa had lived his whole life of purity and virtue amongst 
liis people, and they knew and acknowledged it before he received his mission. 
They knew he loved his nation and was loyal to it, Why should they turn against 
him when he had to point out under inspiration all their sins and wrongdoing? It 
was for their own good. And he had to plead again and again with them: "Will you 
not understand, 

Kind see what a glorious privilege it is for you to receive true guidance from 
Allah?" 

17. Who doth more wrong than such as forge a lie 
against Allah, or deny His Signs? But never will 
prosper those who sin. 

18. They serve, besides Allah, things that hurt them not 
nor profit them, and they say: "These are our 
intercessors with Allah." Say: "Do ye indeed inform 
Allah of something He knows not, in the 
heavens(1405) or on earth?- Glory to Him! and far is 
He above the partners they ascribe (to Him)!" 

1405 When we shut our eyes to Allah's gk>r\' and goodness, and go alter false 
gods, we give some plausible excuse to ourselves, such as that they will intercede 
for us. But how can sticks and stones intercede for us? And how can men 
intercede for us, when they themselves have need of Allah's Mercy? Even the best 
and noblest cannot intercede as of right, but only with Ilis permission (10:3). To 
])relend lhat there are other powers tlian Allah is to invent lies and to teach Allah. 
There is nothing in heaven or earth that He does not know, and there is no other 
like unto Him. 

19. Mankind was but one nation, (1406) but differed 
(later). Had it not been for a Word(1407) that went 
forth before from thy Lord, their differences would 
have been settled between them. 

1406 CI. All mankind was created one, and Allah's Message to mankind is 
in essence one, the Message ol Unil)' and Trnth. Bui as sellisliness and egolisni 
got hold ot man, certain ditlerences sprang up between individuals, races, and 
nations, and in His infinite Mercy He sent them messengers and messages to suit 
their varying mentality, to test them by His gifts, and stir them up to emulation in 
virtue and i)iet>' (,'>:48). 

1407 a; 6:11.5, 9:40 , and 1:171. "\\ox<X is llic Decree of Allah, llie expression of 
Ilis Universal Will or \\'is(l<)ni m a parlicular case. When men began lo (!i\"erge 
from one another (see last note). Allah made their veiy dilterences subsen'c die 
higher ends by increasing their emulation in virtue and piety, and thus pointir^ 
back to the ultimate Unity and Reality, (see also 20:129). (R). 

20. They say: "Why is not a sign sent down to him from 
his Lord?" Say: "The Unseen is only for Allah (to 
know), then wait ye: I too will wait with you. "(1408) 

1408 Their demand for a Sign is disingenuous. All natinx' and re\ elation tiu'nishes 
them \\\\\\ incontestable Signs. What they want is the Book ol the I'nseen opened 
out to iheni like ihe physical lea\es ot a book. But they forget that a physical Book 
is on a wholh' dillereiil plane Iroin Allah's Mysteries, and that their physical 
natiux's cannol ap])rehen(l ihe in\slerics. I'hcy must wait. Truth will also wait But 
the waiting in two cases is in <]uile (lillcieiil senses. (Ci. ():1.)8 and 9:.)2). 

21. When We make mankind taste of some mercy after 
adversity hath touched them, behold! they take to 
plotting against Our Signs! Say: "Swifter to plan is 
Allah." Verily, Our messengers record ail the plots that 
ye make!(1409) 

1409 Man turns his tliouglits in adversity' to Allah. But as soon as tlie Uouble is 
past, he not only forgets Him but actually strives against His cause. But such 
people are poor ignorant creatures, not realising that the Universal Plan of Allah is 
swifter to stop their petty plans, and that though they fail, the record of them 
remains eternally against them. (R). 

22. He it is Who enabieth you to traverse through land 
and sea; so that ye even board ships;- they sail with 
them with a favourable wind, and they rejoice thereat; 



then comes a stormy wind and the waves come to 
them from all sides, and they think they are being 
overwhelmed: they cry unto Allah, sincerely offering 
(their) duty unto Him saying, "If thou dost deliver us 
from this, we shall truly show our gratitude!"(1410) 

1410 All the great inventions and discoveries on which man prides himself are the 
fruit of that genius and talent which Allah has freely given of His grace. But the 
spirit of man remains petty, as is illustrated by the parable from the sea. How the 
heart of man rejoices when the ship goes smoothly with favourable winds! How in 
adversity it turns, in terror and helplessness, to Allah, and makes vows for 
deliverance! and how those vows are disregarded as soon as the danger is past! Cf. 
6:63. 

23. But when he delivereth them, behold! they 
transgress insolently through the earth in defiance of 
right! O mankind! your insoience(1411) is against 
your own souls,- an enjoyment of the life of the 
present: in the end, to Us is your return, and We shall 
show you the truth of all that ye did. 

1411 In our insolence and pride we do not see how small and ephemeral is that 
part ol us which is mortal. We shall see it at last when we appear before our 
Judge. In the meantime our ridiculous pretensions only hurt ourselves, (Cf. 17:67- 
69). 

24. The likeness of the life of the present is as the rain 
which We send down from the skies:(1412) by its 
mingling arises the produce of the earth- which 
provides food for men and animals: (It grows) till the 
earth is clad with its golden ornaments and is decked 
out (in beauty): the people to whom it belongs think 
they have all powers of disposal over it: There reaches 
it Our command by night or by day, and We make it 
like a harvest clean-mown, as if it had not flourished 
only the day before! thus do We explain the Signs in 
detail for those who reflect. 

1412 Another beautihil Parable, exfjiaining the nature of our present lile. The rain 
comes dow n in drops and mingles wilh the earth. Through il, !>y Allah's matchless 
artisUy, the womb of the earlh is made Iruittul. All kinds of good, useful, and 
beautiful grains, vegetables, and fruits are produced for men and animals. The 
earth is covered in its bravery of green and gold and all kinds of colours. Perhaps 
the "owner* takes all the credit to himself, and thinks that this will last eternally. A 
hailstorm or blast, a frost or a volcanic eruption, comes and destroys it, or it may 
be even normally, that the time of harvest comes, and the fields and orchards are 
stripped bare by some blight or disease. Where is the beauty' and bra\cr|' of 
yesterday? All that is left is dust and ashes! What more can we get from tliis 
physical material life? 

25. But Allah doth call to the Home of Peace:(1413) He 
doth guide whom He pleaseth to a way that is 
straight. 

1413 (Cf. 6:127). In contrast with the ephemeral and uncertain pleasures of this 
material life, there is a higher life to which Allah is always calling. It is called the 
Home of Peace. For there is no fear, nor disappointment nor sorrow there. And 
all are called, and those will be chosen who have sought, not material advantages, 
but the Good Pleasure of Allah. Salam, Peace, is from the same root as Islam, the 
Religion of Unit)' and Harmony. 

26. To those who do right is a goodly (reward)- Yea, 
more (than in measure)!(1414) No darkness nor 
shame shall cover their faces!(1415) they are 
companions of the garden; they will abide therein (for 
aye)! 

1414 riic rc\\ar(l ol' the riglileoiis will be far more lliaii in proportion to their 
merits. For they will have die supreme bliss of being near to Allah, and "seeing His 
face". (R). 

1415 The face is the sjinbol of the Personality', the inner and real Self, which is 
the antitliesis of the outer and ephemeral Self It will be illuminated witli AlkJi's 
Light, behind which is no shadow or darkness. All its old shortcomings will be 
blotted out, with their sense of shame, for there will be Perfection, as in Allah's 
sight 



128 



The Noble Qur'an 



27. But those who have earned evil will have a reward of 
like evil:(1416) ignominy will cover their (faces): No 
defender will they have from (the wrath of) Allah. 
Their faces will be covered, as it were, with pieces 
from the depth of the darkness(1417) of night: they 
are companions of the Fire: they will abide therein (for 
aye)! 

1416 Nolc tli;i! ihc c\'ii rcw.inl is lor ihosc who lunc "earned" cy'\\, i.e., brought it 
on theniscKes b\' the (lclil>er;Ue choice o! c\ '\\. Further, in ihe juslicc ol Allah, the\' 
will he re(|ui(e<l with e\il similar to, and not greater in ([uanlit\' or nilensily, than 
the c\il they had done - luilikc die good, who, in Allah's generosit\', get a reward 
tar greater than anything the\' ha\ e earned or could }K>ssibly earn. 

1417 Night is the negation of Light and metaphorically of joy and felicity. The 
intensive is indicated by "the depth of the darkness of Night* 

28. One day shall We gather them all together. Then shall 
We say to those who joined gods (with Us): "To your 
place! ye and those ye joined as 'partners' We shall 
separate them, and their "Partners" shall say: "It was 
not us that ye worshipped!(1418) 

1418 The lalse gods are not real: tlie>' are only the hginenls ol llie iinagiiialions ol 
tliose who indulged in the false worship. But the prophets or great or good men 
whose names were vainly taken in competition with the name of Allah, and the 
personified Ideas or Idols treated in the same way would themselves protest 
against their names being used in that way, and show that the worship was paid not 
to them, but to the ignorance or superstition or selfish lusts of the false 
worshipijers, ^OT 19:81-82, 28:63, and 3,k14). 

29. "Enough is Allah for a witness between us and you: 
we ce rta inly kn ew noth i ng of your wo rsh I p of 
us!"(1419) 

1419 See last note. They did not even know that they were being falsely 
worshipped in that way. 

30. There will every soul prove (the fruits of) the deeds it 
sent before(1420}: they will be brought back to Allah 
their rightful Lord, and their invented falsehoods will 
leave them in the lurch. (1421) 

1420 Cf. 2:95, where the verb used is qaddmna. The verb Rslalh, used here, is 
nearly synonymous. 

1421 Instead of their false ideas helping them, they will desert them and leave 
them in the lurch. Cf. 6:24 . 

31. Say: "Who is it that sustains you (in life) from the 
sky and from the earth?(1422) or who is it that has 
power over hearing(1423) and sight? And who is it 
that brings out the living from the dead and the dead 
from the living?(1424) and who is it that rules and 
regulates all affairs?"(1425) They will soon say, 
"(Allah) ". Say, "will ye not then show piety (to Him)?" 

1422 Sustenance may be understood in the sense of all the provision necessary for 
maintaining physical life as well as mental and spiritual development and well- 
l>eing. Examples of the former are light and rain from heaven and the produce of 
tlie earth and facilities of movement on land and sea and in air. Examples of the 
latter are the moral and s])iritual influences that come from our fellow-men, and 
from the great Teachers and Prophets. 

1423 Just two of our ordinary faculties, hearii^ and sight, are mentioned, as 
examples of the rest. All the gifts of Allah, physical and spiritual, are enjoyed and 
incorporated b\' us by means of the faculties and capacities with which He has 
endowed us. 

1424 a: 8:27 and n. 371; 6:36 , 6:9,5 and n. 920, 30:19, and 36:12. 

1425 This IS the general sumiiiiiig-u]) ol the argimienl. The government of the 
whole Creation and its maintenance and sustenance is in tiie hands of Allah. How 
futile then would it be to neglect His true worship and go after false gods? 

32. Such is Allah, your real Cherisher and Sustainer: 
apart from truth, what (remains) but error?(1426) 
How then are ye turned away? 



1426 The wonderful handiwork and wisdom of Allah having been referred to, as 
the real Truth, as against the false worship and false gods that men set up, it 
follows that to disregard the Truth must lead us into woeful wrong, not only in our 
beliefs but in our conduct. We shall err and stray and be lost. How then can we 

turn away from the Triidi? (Cf. 10:69). 

33. Thus is the word of thy Lord proved true(1427) 
against those who rebel: Verily they will not believe. 

1427 Disobedience to Allah brings its own terrible consequences on ourselves. 
The Law, the Word, the Decree, of Allah must be fulfilled, ff we go to false gods, 
our Faith will be dimmed, and then extir^uished. Our spiritual faculties will be 
dead. 

34. Say: "Of your 'partners', (1428) can any originate 
creation and repeat it?" Say: "It is Allah Who 
originates creation and repeats it: then how are ye 
deluded away (from the truth)?" 

1428 The argument is now turned in another direction. The false gods can neither 
create out of nothing nor sustain tlie creative energv' which maintiins the wtjrld. 
Nor can they give any guidance which can be of use for the future destiny of 
mankind: on the contrary they tliemsehes (assuming they were men who were 
deified) skmd in need of such guidance. Why then follow vain fancies, instead of 
going to the source of all knowledge, truth, and guidance, and worship, serve, and 
obey Allah, the One True God? 

35. Say: "Of your partners' is there any that can give 
any guidance towards truth?" Say: "It is Allah Who 
gives guidance towards truth, is then He Who gives 
guidance to truth more worthy to be followed, or he 
who finds not guidance (himself) unless he is guided? 
what then is the matter with you? How judge ye?" 

36. But most of them follow nothing but fancy: truly 
fancy can be of no avail against truth. Verily Allah is 
well aware of all that they do. 

37. This Qur'an is not such as can be produced by other 
than Allah, on the contrary it is a confirmation of 
(revelations) that went before it, and a fuller 
explanation of the Book(1429) - wherein there is no 
doubt - from the Lord of the worlds. 

1429 The Book: Cf. 3:23 and n. 366. Allah's revelation throughout the ages is 
one. The Qur'an confirms, fulfils, completes, and further explains the one true 
revelation, which has been sent by the One True God in all ages. 

38. Or do they say, "He forged it"? say: "Bring then a 
Sura like unto it, and call (to your aid) anyone you can 
besides Allah, if it be ye speak the truth!"(1430) 

1430 a'2:23 and n. 42, 11:13 , and 52:33-34. 

39. Nay, they charge with falsehood that whose 
knowledge they cannot compass, even before the 
elucidation thereof(1431) hath reached them: thus did 
those before them make charges of falsehood: but see 
what was the end of those who did wrong!(1432) 

1431 7;/Tf77; elucidation, exjilanation, hnal ruHilmenl, Cf., 7:.>H . The Message of 
Allah not only gives us rules of our eveiyday conduct, but sjjcaks of high matters 
of religions significance, which require elucidation in three ways: (1) by instruction 
from Teachers of great spiritual experience, (2) by experience from the actual facts 
of life, and (3) by the final fulfilment of the hoyjes and warnings which we now tike 
on trust through our Faith. The Unbelievers reject i\llah's Message simply because 
they cannot understand it and without giving it even a chance of elucidation in any 
of these ways. (R). 

1432 Wrongdoers always came to grief ultimately. The true course of history 
shows it from a broad standpoint But they are so headstrong that diey prejudge 
issues in their ignorance before they are decided. 

40. Of them there are some who believe therein, and 
some who do not: and thy Lord knoweth best those 
who are out for mischief. 



129 



The Noble Qur'an 



41. If they charge thee with falsehood, say: "My work to 
me, and yours to you!(1433) ye are free from 
responsibility for what I do, and I for what ye do!" 

1433 When the Prophet of Allah is rejected and charged witli falsehood, he does 
not give up his work, but continues to teach and preach his Message. He can well 
say to those who interfere with him: "Mind your own business: supposing your 
charge against me is true, you incur no responsibility: I have to answer for it before 
Allah: and if I do my duty and deliver my Message, your rejection does not make 
me liable for your wrongdoing; you will have to answer before Allah." 

42. Among them are some who (pretend to) listen to 
thee: But canst thou make the deaf to hear,- even 
though they are without understanding?(1434) 

1434 Cf. Hf), H!) and iiolcs. II\])()crilcs go to hear and see some great 
Teacher, but they get no proht out of it because they are not sincerely seeking the 
truth. They are like the blind, or the deaf, or the imbeciles. It is impossible to 
guide them, because they have not the vvill to be guided. 

43. And among them are some who look at thee: but 
canst thou guide the blind,- even though they will not 

see? 

44. Verily Allah will not deal unjustly with man in aught: 
It is man that wrongs his own soul. (1435) 

1435 Allah caimot be blamed for man's evil, nor will He deal unjusdy with man. 
He has given him faculties and means of guidance, ff man goes wrong, it is 
because he wrongs himself. 

45. One day He will gather them together: (It will be) as 
if they had tarried(1436) but an hour of a day: they 
will recognise each other:(1437) assuredly those will 
be lost who denied the meeting with Allah and refused 
to receive true guidance. 

1436 In eternity' our life on this earth wiU look as if it had been just a litde part of 
our link- (la\', and so also will appear any interval between our death and the call 
toj udgement, (Cf. 16:77). 

1437 We shall retain some perception of our mutual relations on earth, so that 
the righteous judgement which will be pronounced will be intelligible to us, and we 
shall be convinced of its righteousness. 

46. Whether We show thee (realised in thy life-time) 
some part of what We promise them,- or We take thy 
soul (to Our Mercy) (Before that),- in any case, to Us 
is their return: ultimately Allah is witness,(1438) to all 
that they do. 

1438 The Prophet is assured that the end of evil is evil, just as the end of good is 
good. Whether this result is made plain before his very eyes in his own lifetime or 
afterwards, makes no difference. The wicked shoukl not rej<)ice if they are given 
rope and seem to have the u[)per hand for a time, nor should the righteous lose 
heart: lor Allah's jironiise is sure and must come to pass. And in any case, the 
scales can only be partially, if at all, adjusted in this life. There is the fmal and 
complete adjustment on the Day of Judgement Allah is All-Knowing, and all truth 
wiU be before Him, (Cf. 40:77). 

47. To every people (was sent) a Messenger: when their 
Messenger(1439) comes (before them), the matter 
will be judged between them with justice, and they 
will not be wronged. 

1439 Every people or generation or nation had its Message or Messenger (Cf. n. 
668 and 16:36 , and 35:24): Allah revealed Himself to it in some way or another. 

If that Messenger was ignored or rejected, or his Message was twisted or misused, 
ihe Day of Reckoning will come, when ])crlecl juslice will be done and the whole 
Truth re\"eale(l. The Unbelievers mockingly say: "II that is true, pray tell us when 
that Day will come!" The answer of the Messenger is: "It will come in good time: 
no one can either hasten or rctiird it. It you want me then to save \'ou or it \'ou 
fear that I shall harm you for your treatment of me, know that this matter is in the 
hands of Allah alone. Who will do perfect justice. Even in regard to myself, any 
harm or good that befalls me is by the command and in the power of Allah." 



48. They say: "When will this promise come to pass,- if 
ye speak the truth?" 

49. Say: "I have no power(1440) over any harm or profit 
to myself except as Allah willeth. To every 
People(1441) is a term appointed: when their term is 
reached, not an hour can they cause delay, nor (an 
hour) can they advance (it in anticipation)." 

1440 0" 7:188. 

1441 This repeats 7:34 , but the signiticance is different in the two contexts. Here 
the reply is to the Unbelievers' mocking incredulity (seen n. 1439) as to whether 
there is such a thing as a Hereafter: they suggest to the Prophet of Allah that if his 
claim to inspiration from Allah is true, he should get them punished at <mce for 
re;jecting him. In 7:34 the reference is to the punishment of initiuitj' as described 
in 7:33 : sin is not necessarily punished at once: every People or generation gets a 
chance; when their term is fulfilled, the final adjustment is made. 

50. Say: "Do ye see,- if His punishment should come to 
you by night or by day,(1442) what portion of it would 
the sinners wish to hasten? 

1442 The mockery of Unbelievers will be turned into panic when the wTath of 
Allah descends on them. It may do so suddenly, by night or by day, when they 
least expect it Will they then say of any bit of it: "Let it be hastened"? 

51. "Would ye then believe in it at last, when it actually 
Cometh to pass? (It will then be said): 'Ah! now? and 
ye wanted (aforetime) to hasten it on! ' 

52. "At length will be said to the wrong-doers: 'Taste ye 
the enduring punishment!(1443) ye get but the 
recompense of what ye earned! 

1443 This will be the final doom, and they will themselves have brought it on 
themselves! 

The psycliolog"}" ol ihe I lnhelie\"ers is here analysed and exposed. This parlicular 
argument begins at 10:47 and ends at I0:,53 . It begins witii the general statement 
that every People has had due warning and explanation by means of a Prophet 
specially sent to them; that Prophet will be a relevant witness at the final 
Judgement, when the matter will be judged in perfect equity. Then follows a 
dialogue- The Unbelievers mock and say, "Why not bring on the Punishment 
now?" The reply to the Unbelievers is, "It will come in Allah's good time". The 
Believers are told to watch and see how the sinners would take it if the 
Punishment were to come at once. Would they not think it too sudden? When it 
actually comes, iheir panic will be indescnbal)le. "Is thai true?" say the 
Unbelievers. "It is the \"ery truth," is ihe answer, "and nodiing can waxA it off." 

53. They seek to be informed by thee: "Is that true?" 
Say: "Aye! by my Lord! it is the very truth! and ye 
cannot frustrate it!" 

54. Every soul that hath sinned, if it possessed ail that is 
on earth, would fain give it in ransom:(1444) They 
would declare (their) repentance(1445) when they 
see the penalty: but the judgment between them will 
be with justice, and no wrong will be done unto them. 

1444 Cf3:9I, and 13:18. 

1445 Declare their repentance: the verb in the original is asarru, which may mean 
either "declare" or "reveal" or else "conceal" or "hide". The classical Commentators 
are divided as to the meaning to be adopted here. If the first, which I prefer, the 
sense would be: "When the Penalty stares the sinners in the face, they would give 
anything to escape it, and they would even openly declare their repentance, which 
would be a soiutc of shame and ignominy to them." If the latter meaning be 
taken, the sense would be: " riiey would gi\"e an\thing to esca])e the Penalt\'; hut 
the hardest thing of all for tiiem is frankly to confess and repent, and so tiiey 
conceal their sense of shame and ignominy", (Cf. 34:33). 

55. Is it not (the case) that to Allah belongeth whatever 
is in the heavens and on earth? Is it not (the case) 
that Allah.s promise is assuredly true? Yet most of 
them understand not. 



130 



The Noble Qur'an 



56. It is He Who giveth life and who taketh it, and to Him 
shall ye all be brought back. 

57. O mankind! there hath come to you a direction from 
your Lord and a healing for the (diseases)(1446) in 
your hearts,- and for those who believe, a guidance 
and a Mercy. 

1446 I'hosc who do wrong h;n"c ;i disease in ihcir hearts, \vliieh will eanse (heir 
spiritual deatli. Allali in His Merey deelares I lis Will to tlicm, which should direct 
their lives and provide a healing for their spiritual disease. If they accept Faith, the 
remedy acts; they find themselves in right guidance and receive Allah's forgiveness 
and mercy. Surely those are far better gifts than material advantages, wealth, or 
possessions, (Cf.n. 2989). 

58. Say: "In the bounty of Allah. And in His Mercy,- in 
that let them rejoice": that is better than the (wealth) 
they hoard. 

59. Say: "See ye what things(1447) Allah hath sent down 
to you for sustenance? Yet ye hold forbidden some 
things thereof and (some things] lawful." Say: "Hath 
Allah indeed permitted you, or do ye invent (things) to 
attribute to Allah." 

1447 "Sustenance" is to be taken in both the literal and the metaphorical sense. In 
the Kteral sense, what fine and varied things Allah has provided for us on land and 
in sea and air, in the vegetable, animal, and mineral kingdoms? Yet narrow minds 
put artificial barriers against their use. In the metaphorical sense, what enchanting 
fields of knowledge and spiritual endeavour are provi<led in our individual and 
social lives? And who is to say that some are hn\ful and others lorhiddeu? 
Supposing they were so in s[)eeial eirennistanees, it is not right to attribute artificial 
restrictions of that kind to .Mlali and falseh' erect religious sanctions against them. 

60. And what think those who invent lies against Allah, 
of the Day of Judgment?(1448) Verily Allah is full of 
bounty to mankind, but most of them are 
ungrateful. (1449) 

1448 People who lie in Religion or invent false gods, or false worship— have they 
any idea of the Day of Judgement, when they will be called to account, and will 
lia\"e to answer for their deeds? 

1449 Allah is most kind, and gracious, and generous with His gilts ol all kinds, 
material and s]MriIual. But men do not understand, and are tingratelul in loigetting 
the (In cr ol all and setting up lalse objects ol worship and ialse standards ol pride. 

61. In whatever business thou mayest be, and whatever 
portion thou mayest be reciting from the Qur'an,- and 
whatever deed ye (mankind) may be doing,- We are 
witnesses thereof when ye are deeply engrossed 
therein. Nor is hidden from thy Lord (so much as) the 
weight of an atom on the earth or in heaven. And not 
the least and not the greatest of these things but are 
recorded in a clear Record. (1450) 

1450 There is nothing diat men can do hut .Allah is a witness to it. We may be 
deeply engrossed in some ])articu!ar thing and tor the lime being be (|iiite 
unconscious of other things. But .Vllah's knowledge not oiiK' (■oiii])relieii(!s all 
things, but has all things acliveh betore it. Nodiing is hidden hour Him. And His 
knowledge has another quality which human knowledge has not Human 
knowledge is subject to time, and is obliterated by time. Allah's knowledge is like a 
Record and endures foie\ er. .'\iid His Record has a further <]uality which hmrran 
records lia\"e not. The most ])eriiiaiient human record ina\" be (|iiite intelligible to 
those who make it but ina\' be ainbigtious to others and iiia\' become uuiutelligible 
with the progress ol time, as ha])])eiis almost imariably to the most enduring 
inscriptitms hom very ancient times; but in Allah's "Record" or knowledge there is 
no ambiguity, for it is independent of time, or place, or circumstance. This is the 
force of Mubin ("clear") here. 

62. Behold! verily on the friends of Allah there is no 
fear,(1451) nor shall they grieve; 

1451 Allah's all-embracing knowledge and constant watchful care over all His 
creamres, maybe a source ol tear to sinners, but diere is no tear for diose wfiom 
He honours with His love and friendship - neither in this world nor in the world 
to come. 



63. Those who believe and (constantly) guard against 

evil;- 

64. For them are glad tidings, in the life of the present 
and in the Hereafter; no change can there be in the 
words of Allah. This is indeed the supreme felicity. 

65. Let not their speech(1452) grieve thee: for all power 
and honour belong to Allah. It is He Who heareth and 
knoweth (all things). 

1452 Sometimes the words of the unrighteous or their re\ilings hurt or grieve the 
righteous man, bill diere is no occasion lor either anger or sorrow: they ha\e no 
power and they can do no real dishtmour, tor all power and honour are from 
Allah. 

66. Behold! verily to Allah belong all creatures, in the 
heavens and on earth. What do they follow who 
worship as His "partners" other than Allah. They 
follow nothing but fancy, and they do nothing but 
lie.(1453) 

1453 AH c:rc;iturcs are subject to Allah. If, therefore, any false worship is set up, 
the false gods-so called "p^rtners'-are merely creatures of imagination or false 
inventions. 

67. He it is That hath made you the night that ye may 
rest therein, and the day to make things visible (to 
you). (1454) Verily in this are signs for those who 
listen (to His Message). 

1454 Our physical life-and our higher life in so far as it is linked with the physical- 
is sustained by the alternation of rest and activity, and the fit environment for this 
alternation is tlie succcssitm <)f Nights and Days in our physical world. The Day 
makes the things "visible to iis"-a beautiful s\nilK>l. not only of the jjhysical work 
for which \vc go about b\" dM\", but ol the higher ;Kii\"itics \\ hich arc Iith' associated 
with seeing, perception and inquir>'. Intuition (insight) is a little out of tliat circle 
because that may come by night, when our other faculties are resting. 

68. They say: "(Allah) hath begotten a son!" - Glory be to 
Him! He is self- sufficient! His are all things in the 
heavens and on earth! No warrant have ye for this! 
say ye about Allah what ye know not? 

69. Say: "Those who invent a lie against Allah will never 
prosper."(1455) 

1455 In Qur'anic huiguagc 'prosperity" rclcrs holh lo our c\cr\(la\' hic and to die 
higher lite witliin us— to die Present and the Future— heakh and strengdi. 
Opportunities and resources, a spirit of contentment and the power of influencir^ 
others. Here there seems to be an extra touch of meaning. A liar not only deprives 
himself of prosperity in all senses, but his "lie" itself against Allah will not succeed: 
it will and must be found out 

70. A little enjoyment in this world!- and then, to Us will 
be their return, then shall We make them taste the 
severest penalty for their blasphemies. 

71. Relate to them the story(1456) of Noah. Behold! he 
said to his people: "O my people, if it be hard on your 
(mind) that I should stay (with you) and 
commemorate the signs of Allah,- yet I put my trust in 
Allah. Get ye then an agreement about your plan and 
among your partners, so your plan(1457) be on to you 
dark and dubious. Then pass your sentence on me, 
and give me no respite. 

1456 The reference to Noah's story here is only incidental, to illustrate a special 
point The fuller story will be found in 11:25 -49, and in many other passages, e.g., 
7:59 -64, 26:105-122, and 37:75-82. At each place there is a special point in the 
context. The special point here is that Noah's very life and preachii^ amor^ his 
wicked people was a cause of offence to them. But he feared nothing, trusted in 
Allah, delivered his message, and was saved from the Flood. 

1457 Firm in his sense of IVuih honi AHah, Noah plainly told his people to 
condemn him to death if tlic\' liked, ojicnh' and in concert, so that he should at 



131 



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least know who would listen to his Message and who would not. He wanted them 
to be frank and direct, for he feared nothing. 

72. "But if ye turn back, (consider): no reward liave I 
asl<ed(1458) of you: my reward is only due from Allah, 
and I have been commanded to be of those who 
submit to Allah. s will (in Islam)." 

1458 The Prophet of Allah [jrcachcs for the good of his people. He claims no 
reward from them; but, on the contrary, is reviled, persecuted, banished, and 
often slain, (0:34:47 and 36:21). 

73. They rejected Him, but We delivered him, and those 
with him, in the Ark, and We made them inherit (the 
earth), while We overwhelmed in the flood those who 
rejected Our Signs. (1459) Then see what was the end 
of those who were warned (but heeded not)! 

1459 f /.■7:fi2-6 l. 

74. Then after him We sent (many) messengers to their 
peoples: they brought them Clear Signs, but they 
would not believe what they had already 
rejected(1460) beforehand. Thus do We seal the 
hearts of the transgressors. 

1460 I uiidcrstand the nieaning lo be dial ihere is a soil of s])iriui;il iiinuenee 
descending from geiieralioii to geiienitioii, ;un()iig llie I 'nl>e!ie\eis as ainoiig llie 
men of Faidi. In histoiy we find the same spiritual problems in many ages-denial 
of Allah's grace, defiance of Allah's law, rejection of Allah's Message. These 
influences cause the hearts of the contumacious to be sealed and impervious to 
the Truth. CF. 2:7 and notes. What they do is to preju(^e the issues even before 
the Prophet explains them, (see also 6:46 ). 

75. Then after them sent We Moses and Aaron to 
Pharaoh(1461) and his chiefs with Our Signs. But they 
were arrogant: they were a people in sin. 

1461 I'iie story of Moses, Aaron, and I'liaraoli is fiill\' told in 7:103-137. and tliere 
are references to it in inaii\' places m lite Qiir' an. The incidental reference here is 
to illtistrale a s])ecial point, viz., that tlie wicked are arrogant and iioiiiid it]) in tlieir 
sin, and pieter deception to riutli: diey do not hesitate to charge the men ol 
Allah, who work unselfishly for them, with mean motives, such as would actuate 
tbem in similar circumstances! 

76. When the Truth did come to them from Us, they said: 
"This is indeed evident sorcery!" 

77. Said Moses: "Say ye (this) about the truth when it 
hath (actually) reached you? Is sorcery (like) this? 
But sorcerers will not prosper."(1462) 

1462 Sorcery is the very opposite of Truth— being deception of plausible shows by 
the powers of evil. But these cannot succeed or last permanendy, and Truth must 
ultimately prevail. 

78. They said: "Hast thou come to us to turn us away 
from the ways we found our fathers following,- in 
order that thou and thy brother may have greatness in 
the land?(1463) But not we shall believe in you!" 

1463 Notice how they attribute evil motives to the men of Allah, motives of 
ambition and lust for power, which the men of Allah had been sent expressly to 
put down. The same device was used against Al Mustafa. 

79. Said Pharaoh: "Bring me every sorcerer well versed." 

80. When the sorcerers came, Moses said to them: 
"Throw ye what ye (wish) to throw!" 

81. When they had had their throw,(1464) Moses said: 
"What ye have brought is sorcery: Allah will surely 
make it of no effect: for Allah prospereth not the work 
of those who make mischief. 



1464 When they threw their rods, the rods became snakes by a trick of sorcery, 
but Moses's miracles were greater than any tricks of sorcery, and had real Truth 
behind them. 

82. "And Allah by His Words(1465) doth prove and 
establish His truth, however much the sinners may 
hate it!" 

1465 -Allah's Words or Commands have real power, while sorcerer's tricks only 
seem wonderful by deceiving the eye. 

83. But none believed in Moses except some children of 
his Peopler(1466) because of the fear of Pharaoh and 
his chiefs, lest they should persecute them; and 
certainly Pharaoh was mighty on the earth and one 
who transgressed all bounds. 

1466 '^rhc [ironotin "his" in "his People" is taken l)y some Commentators to reter to 
Pharaoh. The majority' of Pharaoh's people rehised to believe at the time, but tlie 
sorcerers believed (7:120-122), and so did Pharaoh's wife (66:11), and ultimately 
Pharaoh himself, though too late (10:90). If we took "his" to refer to Moses, it 
would mean that the Israelites were hardhearted and gnjmbled (7:129) even when 
they were beir^ delivered from Egypt, and only a few of them had any real faith in 
-Allah's providence and the working of His Law, and they feared Pharaoh even 
more than they feared Allah. 

84. Moses said: "O my people! If ye do (really) believe in 
Allah, then in Him put your trust if ye submit (your 
will to His}." 

85. They said: "In Allah do we put out trust. Our Lord! 
make us not a trial for those(1467) who practise 
oppression; 

1467 A hiril for tfiosc who pnictisc oppression: the various meanings of Fitnah 
have been explained in n. 1198 to 8:2,''>. The yjrayer is that the righteous peojjie, 
being weak, should be sa\"e(l troni being nsec! as ol)ieets ol op])ression or 
punishment at tlie hands of powerful enemies. Weakness tempts power to 
practise oppression, and is thus an occasion of trial for the oppressors. 

86. "And deliver us by Thy Mercy from those who reject 
(Thee)." 

87. We inspired Moses and his brother with this Message: 
"Provide(1468} dwellings for your people in Egypt, 
make your dwellings into places of worship, and 
establish regular prayers: and give glad tidings to 
those who believe!" 

1468 rhis instruction, we may suppose, was given when the sorcerers were 
brought to confusion, and some of the Egyptians believed. Moses vras for a httie 
while to remain in Egypt , so that his Message should have time to work, before 
the Israelites were led out of E^ypt . They were to make their houses into places 
of prayer (Qiblah), as Pharaoh would not probably allow them to set up public 
places of prayer, and they \\'ere now to be onh' sojourners in Eg>'j)t . The Qiblah 
was to be symbolical ol their later wanderings in Arabia , and the still later 
restoration of Allah's jnire worship at the Ka'l)ali nnder al Mustafa. These were 
the glad tidings (the Cospel) of Islam, w hicli was ])reached under Noah, Abraham, 
Moses, audjesiis, and eonipleled nnder Mnlianiniad. 

88. Moses prayed: "Our Lord! Thou hast indeed bestowed 
on Pharaoh and his chiefs splendour and wealth In the 
life(1469) of the present, and so. Our Lord, they 
mislead (men) from Thy Path. Deface our Lord, the 
features of their wealth,(1470) and send hardness to 
their hearts, so they will not believe until they see the 
grievous penalty." 

1469 Moses's prayer, in which Aaron joined, lor he was alw ays willi him, nia\' he 
])ara])lirase(l thus: "() Allah! we nnderstand ihat ihe glitter and llie wealth ol ihe 
Egyptians are not to be envied. They are but die ephemeral goods ot diis lite. 
They are a disadvantage, in that in their pride of possessions the Egyptians 
mislead themselves and others. Let their pride be their undoing! Turn their wealth 
into bitterness and their hearts into hardness, for they reject Thee, and they will 
not believe until they actually see the Punishment of their sins!" 



132 



The Noble Qur'an 



1470 A terrible curse! Let their wealth and splendour become so defaced in their 
features, that instead of being objects of desire, they become objects of loathing! 
The heart is the seat of affections and joy: let it be so hardened by their unbelief 
that it becomes the seat of hatred and grief! It is when they see the Penalty that 
they will bclic\'c! 

89. Allah said: "Accepted is your prayer (O Moses and 
Aaron)! So stand ye straight, and follow not the path 
of those who know not.'Xl-^?!) 

1471 Be not dazzled by their splendour, but stand out sdaiglit tor lYuth, for that 
is your salvation! Addressed in form to Moses and Aaron, in substance it is 
addressed to the Israelites. 

90. We took the Children of Israel across the sea: 
Pharaoh and his hosts followed them in insolence and 
spite. (1472) At length, when overwhelmed with the 
flood, he said: "I believe that there is no god except 
Him Whom the Children of Israel believe in:(1473) I 
am of those who submit (to Allah in Islam)." 

1472 Notice the swiftaess of the action in the narrative. The execution of poetic 
justice could not have been described in fewer words. 

1473 rlial is. ill the One IViie (lod. Tlii^ was dealliiied repeiitaiiee, and e\"eii so it 
was loieed die lerror ol tlic ealaslix)])lic. So il was not accepted fCJ. 1:18 ) in its 
enlirelw OiiK' diis eoneession was made. lli:U (he liody w;is siued Iroiii the sea, 
and presunialily, iieeordiiig to Eg\'pti;in custom, it was embalmed and tiie mummy 
was given due rites of the dead. But the story commemorated forever Allah's 
workir^, in mercy for His people, and in just punishment of oppressors. 

91. (It was said to him): "Ah now!- But a little while 
before, wast thou in rebellion!- and thou didst 
mischief (and violence)! 

92. "This day shall We save thee in the body, that thou 
mayest be a sign to those who come after thee! but 
verily, many among mankind are heedless of Our 
Signs!" 

93. We settled the Children of Israel in a beautiful(1474) 
dwelling-place, and provided for them sustenance of 
the best: it was after knowledge had been granted to 
them, that they fell into schisms. Verily Allah will 
judge between them as to the schisms amongst them, 
on the Day of Judgment. 

1474 After m:iny w;m<lerings the Israelites were settled in die land of Canaan , 
deserilied as "a land flowing with iiiilli and honey" (Exod. 8:8). rlie\' had a 
pros])eix)us land: ;iiid llie>' were sii])plied with sjiiritnal siisleiianee men sent to 
deli\er .Vll;ili's .Mess;i,^e. rlie\' should \va\c luiowii [letter lli;iii to hill iiilo disputes 
and seliisiiis, but lhe\ did so. This was all die more inexcusable eonsideiiug what 
bounties they had received from Allah. The schisms arose from selfish arrogance, 
and Allah will judge between them on the Day of Judgement, (Cf. 45:17). 

94. If thou wert in doubt as to what We have revealed 
unto thee, then ask those who have been reading the 
Book from before thee:(1475) the Truth hath indeed 
come to thee from thy Lord: so be in no wise of those 
in doubt.(1476) 

1475 Allah's Truth is all one, and even in different forms men sincere in Religion 
recognise the oneness. So sincere Jews like 'Abd Allah ibn Salam, and sincere 
Christians like Waratjah or the Nestorian monk Baliirali, were ready to recognise 
the mission of Muhammad al Mustafa. The Book" in this connection is 
Revelation generally, including pre-Islamic revelations. 

1476 O" 3:60 and n. 399. 

95. Nor be of those who reject the signs of Allah, or thou 
Shalt be of those who perish. 

96. Those against whom the word of thy Lord hath been 
verified(1477) would not believe- 

1477 Allah has given frequent warnings against Evil and want of Faith in all ages, 
through Signs and through inspiration-the latter ("the Word") being even more 



direct and personal than the former. Those who did not heed the warning found 
to their cost that it was true, and they perished. Such contumacy in the rejection of 
Truth only yields when the actual penalty is in sight Belief then is induced by 
irresistible facts: it is not efficacious as Faith, as was proved against Pharaoh. See 
10:90 and n. 1473. 

97. Even if every Sign was brought unto them,- until they 
see (for themselves) the penalty grievous. 

98. Why was there not a single township (among those 
We warned), which believed,- so its faith should have 
profited it,- except the People(1478) of Jonah? When 
they believed. We removed from them the penalty of 
ignominy in the life of the present, and permitted 
them to enjoy (their life) for a while.(1479) 

1478 Allah in His infinite Mercy points out the contumacy or Sin as a warning, 
and the exceptional case oi Nineveh and its Prophet Jonah is alluded to. The story 
of Jonah is told in 87:139-1 18, which woukl be an appR)priate place for further 
comments ( C'/. u. 2711). Here it is sufficient to note that Nineveh was a very 
ancient town which is now no longer on the map. Its site is believed to be marked 
by the two mounds on the left bank of the Tigris, opposite the flourishing city of 
Mosul on the right bank, about 230 miles north-northwest of Baghdad . One of 
the mounds bears the name of the "the Tomb of Nabi Yunus." Archaeologists 
have not yet fully explored its antiquities, but it is clear that it was a very old 
Sumerian town, pcrhajjs older than 3.'>00 B.C. It became the capital of Assyria . 
The first Ass\Tiaii Kinijiic under Siialniancslcr I, about 1300 B.C., became llic 
supreme power in Western Asia . Bal>ylon , whose trihulan' Ass\ria iiad lornierK' 
been, now became lril>ular\' io Ass\ ria . The second Assyrian Kmpn'e arose al)out 
745 B.C., and Sennacherib (70,5-681 B.C.) beautitied tlie town widi many public 
works. It was destroyed by the Scythians (so-called Medes) in 612 B.C. If the date 
of Jonah were assumed to be about 800 B.C., it would be between the First and 
Second Assyrian Empire; when the City was nearly destroyed for its sins, but on 
account of its repentance was given a new lease of glorious life in the Second 
Empire . 

1479 rhe point of the allusion here may be tlms explained: Nineveh was a great 
and glorious City, but it became, like Babylon , a city of sin. Allah sent the 
prophet Yunus donah) to warn it. Full of iniquities though it was, it listened to the 
warning, perhaps in the person of a few just men. For their sakes, the All-Merciful 
Allah spared it and gave it a new lease of glorious life. According Io the 
clironolog}' in the last note the new lease would be for about two cenlurics, alter 
which it [jcrishcd completeh' tor its sins and abominations. Note thai new lease 
ot lite was for its collecti\"e liic as a Cit\', the life of the Present, I.e., of lliis \\'orld. 
li does not mean that indniciual sinners esca])ed the s])iritual conse<iuences of 
tiieir sin, unless diey individually repented and obtained Allah's mercy and 
forgiveness. 

99. If it had been thy Lord's will, they would all have 
believed,- all who are on earth! wilt thou then compel 
mankind, against their will, to believe!(1480) 

1480 If it had been Allah's Plan or Will not to grant the limited Free Will that He 
has granted to man, His omnipotence could have made all mankind alike: all 
would then lia\"c had Faith, but that Faith ■would Imc reflected no merit on lliem. 
In llie aciiial world as it is, man has been eiido\\"e(l willi \arious lariillic>, and 
capacities, so that he should stri\e and e\])lore, and l>ring himsell into liarmon\' 
with Allah's Will. Hence Faith becomes a moral achic\'einent, and to resist Faith 
becomes a sin. As a complementary proposition, men of Faitli must not be 
impatient or angry if they have to contend against Unfaith, and most important of 
all, they must guard against the temptation of forcing Faith, I.e., imposing it on 
others by physical compulsion, or any other forms of compulsion such as social 
pressure, or inducements held out by wealth or position, or other adventitious 
advantages. Forced faith is no faith. They should strive spiritually and let Allah's 
Plan work as He wills. 

100. No soul can believe, except by the will of 
Allah,(1481) and He will place Doubt(1482) (or 
obscurity) on those who will not understand. 

1481 4'o creatures endued with Will, Faith conies out of an active use of that 
Will. But we must not be so arrogant as to suppose diat that is enough. At best, 
man is weak and in need of Allah's grace and help. If we sincerely wish to 
understand. He will help our Faith; but if not our doubts and difficulties will only 
be increased. This follows as a necessary consequence, and in Qur'anic language 
all consequences are ascribed to Allah, the Cause of Causes. 

1482 Jii/s (from nijisn, inijisii, or nijusii, ynijnsu) has \arioiis meanings: e.g., (1) 
filtii, impurity, uncleanness, abomination, as in 9:9,*); (2) hence, tiltliy deeds, foul 
conduct crime, abomination, thus shading off into (1), as in 5:90; (3) hence 
punishment for crime, penalty, as in 6:125; (4) a form of such punishment, viz., 



133 



The Noble Qur'an 



doubt, obscurity, or unsettlement of mind, anger, indignation, as in 9:125, and 
here, but perhaps the idea of punishment is aJso implied here. 

101. Say: "Behold all that is in the heavens and on 
earth"; but neither Signs nor Warners profit those 
who believe not.(1483) 

1483 If Faith results from an active exertion of our spiritual faculties or 
imdcrstanding, it follows that if wc let those die, Allah's Signs in I lis Creation or in 
the s]K>ken Word which comes hy ins])iratioii through the mouths of His 
Messengers will not reach us any more than music reaches a deal man. 

102. Do they then expect (any thing) but (what happened 
in) the days of the men who passed away before 
them? Say: "Wait ye then: for I, too, will wait with 
you."(1484) 

1484 Cf, 10:20 and n. 1408. The argument about Allah's revelation of Himself to 
man was begim in those early sections of this Surah and is being now roimded off 
towards the end of this Surah with the same formula, (see also 1 1 :93). 

103. In the end We deliver Our messengers and those 
who believe: Thus is it fitting on Our part that We 
should deliver those who believe! 

104. Say: "O ye men! If ye are in doubt as to my religion, 
(behold!)(1485) I worship not what ye worship, other 
than Allah. But I worship Allah - Who will take your 
souls(1486) (at death): I am commanded(1487) to be 
(in the ranlcs) of the Believers,(1488) 

1485 Other people may hesitate, or doubt, or wonder. But the righteous man has 
no doubt in his own mind, and he declares his Faith clearly and unambiguously to 
all. as (lid al Mustafa. 

1486 I'hc worship of the One and True God is not a fancy worship, to be arrived 
at merely In reasoning and ])hilosophy. It touches the vita! issues of life and death, 
which are in His hands and His alone. 

1487 Nor is the worship of One God an invention of the Prophet. It comes as a 
direct command through him and to all. 

1488 Individual Faitli is good, but it is ctmipleted and strengtliened by joining or 
forming a Righteous Society, in which the individual can develop and expand. 
Islam was never a religion of monks and anchorites. It laid great stress on social 
duties, which in many ways test and train the individual's character. 



105. "And further (thus): 'set thy face towards religion 
with true piety, and never in any wise be of the 
Unbelievers; 

106. "'Nor call on any, other than Allah.- Such will 
neither profit thee nor hurt thee: if thou dost, behold! 
thou Shalt certainly be of those who do wrong. '" 

107. If Allah do touch thee with hurt, there is none can 
remove it but He: if He do design some benefit for 
thee, there is none can keep back His favour: He 
causeth it to reach whomsoever of His servants He 
pleaseth. And He is the Oft-Forgiving, Most 
Merciful.(1489) 

1489 Allah is Oft-Forgiving, Most MerciftU. Even when we suffer under trials and 
tribulations, it is for our good, and no one can remove them except He, when, in 
His Plan, He sees it to be best for all concerned. On the other hand, there is no 
power that can intercept His blessings and favours, and His boimty flows freely 
when wc arc wortli\', and often w hen wc arc not worthy of it. 

108. Say: "O ye men! Now Truth hath reached you from 
your Lord! those who receive guidance, do so for the 
good of their own souls; those who stray, do so to 
their own loss: and I am not (set) over you to arrange 
your affairs. "(1490) 

1490 The FiinjHii, the C.'rilcnon i>cl\vccn right and wrong, lias liccn scnl to us 
from Allah. If wc accc])t giii<huicc, it is nol as if wc contcr fa\"ours on those who 
bring us guidance. They suffer unselfishly tor us, in order that wc may be guided 
for our own good. On the other hand, if we reject it, it is our own loss, We have a 
certain amount of free will, and the responsibility is ours and cannot be shifted to 
the Teachers sent I by Allah. 

109. Follow thou the inspiration sent unto thee, and be 
patient and constant, till Allah do decide: for He is the 
best to decide.(1491) 

1491 When, in spite of all the efftjrts of the Pr<)])liets of Allah. [)e<)])lc do not 
aeeept Truth, and c\"il sccins to flourish for liiiie. wc must wait and he jjaticiit, but 
at tlic same time we must not give up hope or persevering cflort. For thus only can 
we carry out our part in the Plan of Allah. 



1 1 . Hud (The Prophet Hud) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. A. L. R.(1492) (This is) a Book, with verses basic or 
fundamental(1493) (of established meaning), further 
explained in detail,- from One Who is Wise and Well- 
acquainted (with all things): 

1492 For the meaning of these Letters, see Introduction to S. 10. 



1493 See n. 347 to 3:7. Every basic principle is included in Allah's Revelation, and 
it is further illustrated and explained in detail. 



2. (It teacheth) that ye should worship none but Allah. 
(Say): "Verily I am(1494) (sent) unto you from Him to 
warn and to bring glad tidings: 

1494 Al Mustiifa's Message-as was the Message of all prophets-was to warn against 
evil, and to bring tlie glad tidings of Allah's Mercy and Grace to all who would 
receive it in Faith and trust in Allah. This double Message is preached illustratively 
in this Surah. 

3. "(And to preach thus), 'Seek ye the forgiveness of 
your Lord, and turn to Him in repentance; that He may 
grant you enjoyment, good (and true), for a term 
appointed, and bestow His abounding grace on all who 
abound in merit!(1495) But if ye turn away, then I 
fear for you the penalty of a great day: 



134 



The N o b I 



1495 The enjoyment of all good and true things in life refers, I think, to the 
present life with its limited term, and the abounding Grace refers to the higher 
spiritual reward, which begins here but is eomjjlcted in the life to come. 

4. 'To Allah is your return, and He hath power over all 
things." 

5. Behold! they fold up(1496) their hearts, that they may 
lie hid from Him! Ah even when they cover themselves 
with their garments. He knoweth what they conceal, 
and what they reveal: for He knoweth well the (inmost 
secrets) of the hearts. (1497) 

1496 The heart (literally breast in Arabic) is already well-guarded in the body; and 
secrets are supposed to be hidden in the heart or breast Foolish persons might 
furtlier cover up their hearts with cloaks, but even so, nothing can be hidden from 
Allah. 

1497 0' 3:119. 

6. There is no moving creature on earth but its 
sustenance(1498) dependeth on Allah. He knoweth 
the time and place of its definite abode and its 
temporary deposit:(1499) All is in a clear 
Record. (1500) 

1498 C/. 6:59. Notliing happens in Creation except l)y the Word of Allah and 
with the knowlec^e of Allah. Not a leaf stirs but by His Will. Its maintenance in 
every sense is dependent on His Will. 

1499 Must:i(i:uT- delinile alxxle; where a thing slops or stays tor some time, 
where it is estal)lished. Musbiwda' = where a tiling is laid up or deposited for a 
Ktde wliile. Referring to animals, the former denotes its life on this earth; the latter 
it.s temporar\' prenatal existence in the egg or the womb and its after-death 
existence in ihe tomb or \\ liale\ er slale it is in until its resurrection. 

1.500 f 7. ():,i9 and n. 880, and 1():()1 and n. 14,50. 

7. He it is Who created the heavens and the earth in six 
Days(1501) - and His Throne was over the Waters - 
(1502) that He might try you,(1503) which of you is 
best In conduct. But If thou wert to say to them, "Ye 
shall indeed be raised up after death", the Unbelievers 
would be sure to say,(1504) "This is nothing but 
obvious sorcery!" 

1501 .Seen. 1031 to 7:,54. 

1502 It is scientifically correct to say that all life was evolved out of the waters, and 
this statement also occiu^s in the Qur'an, 21:30. Some such meaning, I think, also 
attaches to the Gen. 1:2. The past tense "was" refers to the time before life 
de\'eloped in s(ilid farms, on land and in air. (R). 

1503 rhe CreaUon we see around us is not idle sport or play tin Hindi, Lilu) or 
whim on the part of Allah. It is the medium through which our spiritual life is to 
develop, with such free will as we have. This life is our testing time. 

1504 The Unbelievers, who do not believe in a Future life, think all talk of it is 
like a sorcerer's talk, empty of reality. But in this they show their ignorance, and 
they are beggir^ the question. 

8. If We delay the penalty for them for a definite term, 
they are sure to say, "What keeps it back?"(1505) Ah! 
On the day it (actually) reaches them, nothing will 
turn it away from them, and they will be completely 
encircled by that which they used to mock at! 

1505 As much as to say: "Oh! all this talk of pimishment is nonsense. There is no 
such thing!" 

9. If We give man a taste of Mercy from Ourselves, and 
then withdraw it from him, behold! he is in despair 
and (falls into) blasphemy.(1506) 

1506 He does not realise that some kinds of chastening are good for discipline 
and the training of our spiritual faculties. 



e Qur'an 



10. But if We give him a taste of (Our) favours after 
adversity hath touched him, he is sure to say, "All evil 
has departed from me:"(1507) Behold! he falls into 
exultation and pride. 

1507 He takes it as a matter ot course, or as due to his own merit or cleverness! 
He does not realise that both in good and ill fortime there is a beneficent purpose 
in the Plan of Allah. 

11. Not SO do those who show patience and constancy, 
and work(1508) righteousness; for them is 
forgiveness (of sins) and a great reward. 

1508 Their attitude is the right one: to take ill fortime with fortitude and good 
fortime with humility, and in either case go on perseverir^ in good deeds to their 
fellow creatures. 

12. Perchance thou mayest (feel the inclination) to give 
up a part of what is revealed(1509) unto thee, and thy 
heart feeleth straitened lest they say, "Why is not a 
treasure sent down unto him, or why does not an 
angel come down with him?" But thou art there only 
to warn! It is Allah that arrangeth all affairs! 

1,509 K\"eiy Prophet of .Allah, when he not <>nl\' encounters <>])])<)sili()n. bul is 
arluali\' accused ol lai^eliood and llio^e \'er\" e\il^ wliirli lie is ]irolcstiiig ag.iiiisl, 
may led inclined, in his liuiiiaii weakness, lo asli liiiiiseli llie (|uesli()n, ".Supposing 
1 oiiiii tiiis liule ]K)iiil, \vill .\Ualis rriuli llieii lie accejjled more readily;'" Or he 
may think to liimsell, "It 1 had only more money to organise my campaign, or 
something which will draw people's attention, like the company of an angel, how 
much better can I push my Message?" He is told that truth must be delivered as it 
is revealed, even though jiortions of it may be unpalatable, and that resources and 
other means to draw [leople to him are beside the [joint. 1 le must use just such 
resources and opportuiuties as he has, and leave tiie rest to .Allah. 

13. Or they may say, "He forged it," Say, "Bring ye then 
ten suras forged, like unto it, and call (to your aid) 
whomsoever ye can, other than Allah.- If ye speak the 
truth!(1510) 

1510 Cf. 2:23 , 10:38 , 17:88, and 52:33-34. 

14. "If then they (your false gods) answer not your 
(call), know ye that this revelation is sent down 
(replete) with the knowledge of Allah, and that there 
is no god but He! will ye even then submit (to 
Islam)?" 

15. Those who desire the life of the present and its 
glitter,- to them we shall pay (the price of) their deeds 
therein,- without diminution. (1511) 

1511 11 worldh men desire the glitter ol riiis world, they shall lia\e it in lull 
measure, but it is false glitter, and it involves the negation of that spiritual fife 
which comes from die guidance of the inner light and from the revelation of 
Allah, as described in \ erse 1 7 lielow. 

16. They are those for whom there is nothing in the 
Hereafter but the Fire: vain are the designs they frame 
therein, and of no effect and the deeds that they do! 

17. Can they be (like) those who accept a Clear (Sign) 
from their Lord, and whom a witness from 
Himself(1512) doth teach, as did the Book of Moses 
before it,- a guide(1513) and a mercy? They believe 
therein; but those of the Sects that reject it,- the Fire 
will be their promised meeting-place. Be not then in 
doubt thereon: for it is the truth from thy Lord: yet 
many among men do not believe! 

1512 "A witness from Himself", i.e., the Book which was given to al Mustafa, the 
Holy Qur'an, which is compared to the original Revelation given to Moses. We 
make no difference lietween one true and geiiuine Message and another, nor 
between one prophet and another— for they all come from the One True God. 



135 



The Noble Qur'an 



1513 "Guide": the Arabic word here is Imam, a leader, a guide, one that directs to 
the true Path. Such a direction is an instance of the Mercy and Goodness of Allah 
to man. The Qur'an and the Prophet Muhammad are also called, each, a Guide 
and a Mercy, and so are these epithets applicable to previous Books and 
Projjhcts. 

18. Who doth more wrong than those who invent a life 
against Allah. They will be turned back to the 
presence of their Lord, and the witnesses will say, 
"These are the ones who lied against their Lord! 
Behold! the Curse of Allah is on those who do wrong!- 

19. "Those who would hinder (men) from the path of 
Allah and would seek in it something crooked: these 
were they who denied the Hereafter!"(1514) 

ISUCf 7:4.5 and 14:,S, 

20. They will in no wise frustrate (His design) on earth, 
nor have they protectors besides Allah. Their 
penalty(1515) will be doubled! They lost the power to 
hear, and they did not see! 

1515 Cf. 7:SH . In this context, it is implied that they committed a twofold wrong: 
(1) in inventing f;ilschoods against Allah, which deadened their own son!, and (2) 
in leading others astray or hinderiirg them from Allah's path. Thns tlic\' lost ihc 
faculty of healing, which they might have used to hear tlie Word ot Allah, and 
they 

blinded the faculty of sight by shutting out Allah's light, (see also 25:69 and 33:68). 

21. They are the ones who have lost their own souls: and 
the (fancies) they invented have left them in the 
lurch! 

22. Without a doubt, these are the very ones who will 
lose most in the Hereafter! 

23. But those who believe and work righteousness, and 
humble themselves before their Lord,-(1516) They 
will be companions of the gardens, to dwell therein for 
aye! 

1516 Note that the humility is to be "before their Lord," ie., in Allah's sight There 
is no virtue, quite the contrary, in rubbing our noses to the groimd before men. 
We are not to be arrogant even before men because we are humble as in Allah's 
sight Nor does true humility lose self-confidence: for that self-confidence arises 
from confidence in the support and help of Allah. 

24. These two kinds (of men) may be compared to the 
blind and deaf, and those who can see and hear well. 
Are they equal when compared? Will ye not then take 
heed? 

25. We sent Noah to his people (with a mission): "I have 
come to you with a Clear Warning: 

26. "That ye serve none but Allah. Verily I do fear for you 
the penalty of a Grievous Day."(1517) 

1517 Noah's mission was to a wicked world, plnnged in sin. The mission had a 
double character, as in the mission of all l*roi)liets of Allah: it had to warn men 
e^ainst evil and call them to repentance, and it had to give them the glad tidings of 
Allah's Grace in case they turned back to Allah: it was a Guidance and Mercy. 

27. But the chiefs of the Unbelievers among his people 
said: "We see (in) thee nothing but a man like 
ourselves: Nor do we see that any follow thee but the 
meanest among us, in judgment immature: Nor do we 
see in you (all) any merit above us: in fact we thing ye 
are liars!"(1518) 

1518 The Unbelievers were impelled by three powerful human motives of evil to 
resist Grace: (1) jealousy of other men; they said, "Why, you are no better than 



ourselves;" half perceiving the Prophet's superiority, and half ignoring it; (2) 
contempt of the weak and lowly, who are often better intellectually, morally, and 
spiritually; they said, "We cannot believe or do what these fellows, our inferiors in 
social rank, believe or do!"; (3) arrogance and self-sufficiency, which is a vice 
cognate to (2), looked at from a different angle; they said, "We are really better 
than ihe lot of \ <>u!" Now the claim made on beliali' of Allah's Message atlaeked all 
tliese tliree attitudes. And all they could say against it was to abuse it impatiendy, 
and call it a lie. 



28. He said: "O my people! See ye if (it be that) I have a 
Clear Sign from my Lord, and that He hath sent Mercy 
unto me from His own presence, but that the Mercy 
hath been obscured from your sight?(1519) shall we 
compel you to accept it when ye are averse to it? 

1519 Noah's answer (like that of the Projjhet of Allah w ho spoke in later ages in 
Makkah and Madinah) is a ])atterii ol humility, gentleness, firmness, 
persuasiveness, tnitli, and lo\e lor his own ])eople. First, he meekly (not 
exultingh') informs them that he has got a Message horn Allah. Seeondh', he tells 
them that it is a Message oi Mercy e\"en in its warning, though in their arrogance 
the Mercy may l>e hiciden Ironi them. Thirdly, he tells them plainK' that there can 
be no compulsion in Religion: but will tliey not accept witli goodwill what is tor 
their own benefit? He pleads with them as one of their own. 

29. "And O my people! I ask you for no wealth in return: 
my reward is from none but Allah. (1520) But I will not 
drive away (in contempt) those who believe: for verily 
they are to meet their Lord, and ye I see are the 
ignorant ones! 

1520 The fourth point in Noah's address meets their accusation that he was a liar, 
implying that he was serving some selfish end of his own: on the contrary, he says, 
he seeks no re^vard from them but \rill bear any insults they heap on him, for he 
looks to Allah rather than men. But, lilthly ii they insult the poor and needy who 
come to him in Faith, and diink that he would send them away in order to attract 
the great ones of the land, he tells them ])laiuly that they are mistaken. In fact, 
(sixthly), he has no hesitation in telling tlie blunt trutii tiiat dicy are tlie ignorant 
ones, and not the poor who came to seek Allah's Truth! 

30. "And O my people! who would help me against Allah 
if I drove them away? Will ye not then take 
heed?(1521) 

1521 But (seventhly) again he pleads, with as much earnestness as ever, that he is 
one of themselves, and just doing his truest duty. Would they have him do less? 
Indeed, would they not themselves see the Truth and come into the goodly 
company of Behevers? 

31. "I tell you not that(1522) with me are the 
Treasures(1523) of Allah, nor do I know what is 
hidden, nor claim I to be an angel. Nor yet do I say, of 
those whom your eyes do despise(1524) that Allah 
will not grant them (all) that is good: Allah knoweth 
best what is in their souls: I should, if I did, indeed be 
a wrong-doer." 

1522 The eighth point that Noah urges is that he is not a mere vulgar soothsayer 
pretending to reveal secrets not worth knowing, nor an angel livir^ in another 
world, with no ties to them. He is their real well-wisher, delivering a true Message 
from Allah. 

1523 6:50 and n. 867. 

1524 But Noah will not close his argument without defending the men of Faith, 
whom the Chiefs despise becanse they are lacking in worldly goods. He tells them 
[jlainly that .Mlali ])crlia[)s sees ni ihcni something in which tliey, the arrogant 
Chiefs, are lacking. Their spiritual laculties can only be appreciated truly by Him 
to Whom all the secrets of the spirit are open. But he, Noah, must declare boldly 
his own Faith, and this is the ninth point in his ai^ument. 

32. They said: "O Noah! thou hast disputed with us, and 
(much) hast thou prolonged the dispute with us: now 
bring upon us what thou threatenest us with, if thou 
speakest the truthl?"(1525) 

1525 To Noah's address the worldly Chiefs give a characteristic reply. In its 
aggressive spirit it is the very antithesis of the gende remonstrances of Noah. 



136 



The Noble Qur'an 



Because he had gendy and patiendy argued with diem, diey impatiendy accuse 
him of "disputir^ widi diem* and "prolonging die dispute". They are unable to deal 
with his points. So they arrogantly throw out their challenge, which is a compound 
of hectoring insolence, unreasoning skepticism, and biting irony. "You foretell 
disaster to us if we don't mend our ways! Let us see you bring it on! Now, if you 
please! Or shall we have to call you a liar?" 

33. He said: "Truly, Allah will bring it on you if He wills,- 
and then, ye will not be able to frustrate it!(1526) 

1526 To the blasphemous challenge addressed to Noah his only answer could be: 
"I never claimed that I could punish you. All punishment is in the hands of Allah, 
and He knows best when His punishment will descend. But this I can tell you! His 
punishment is sure if you do not repent, and when it comes, you will not be able 
to ward it off]* 

34. "Of no profit will be my counsel to you, much as I 
desire to give you (good) counsel, if it be that Allah 
willeth to leave you astray:(1527) He is your Lord! 
and to Him will ye return!" 

1527 But Noah's heart bleeds for his people. They are preparing their own 
uiuioing! All his efforts are to he \;un! Obstinate as diey are, Allah's grace must he 
withdrawn, and then who can help diem, and what use is any counsel? But again 
he will try to remind them of their Lord, and turn their face to Him. For their 
ultimate return to His Judgement Seat is certain, to answer for their conduct 

35. Or do they say, "He has forged it"? Say: "If I had 
forged it, on me were my sin! and I am free of the sins 
of which ye are guilty!(1528) 

1528 The fine narrative of dramatic power is here interrupted by a verse which 
shows that the story of Noah is also a parable for the time and the ministry of 
Muhammad, the Prophet. The wonderful h)rce and aptness of the stor>' cannot be 
denied. The enemy therefore turns and says, "Oh! hut you iuvented it!" The 
auswer is, "No! I>ut it is Allah's own trudi! You may he accustouicd to dealiug iu 
falsehoods, but 1 protest that T am free from such sins." The place ot this verse 
here corresponds to the place of verse 49 at the end of the next Section. While 
understanding this verse to refer to al Mustafa, as most of the accepted 
Commentators understand it, it is possible also, I think, to read it into the story of 
Noah, for all Prophets have similar spiritual experiences. 

36. It was revealed to Noah: "None of thy people will 
believe(1529) except those who have believed 
already! So grieve no longer over their (evil) deeds. 

1529 The stor\' of Noah is resumed. A point was reached, when it was clear that 
there was no hope of saving the sinners, who were courting their owu destruction. 
It was to [>e a great Flood. So Noah was ordered to couslruct a great Ark or Shi]), 
not a sailing ship, but a heavy vessel to remain afloat in die Flood, so that the 
righteous could be saved in it 

37. "But construct an Ark under Our(1530) eyes and Our 
inspiration, and address Me no (further) on behalf of 
those who are in sin: for they are about to be 
overwhelmed (in the Flood)." 

1530 It was to be built under the special instructions of Allah, to serve the special 
purpose it was intended to serve. 

38. Forthwith he (starts) constructing the Ark: Every 
time that the chiefs of his people passed by him, they 
threw ridicule on him. (1531) He said: "If ye ridicule 
us now, we (in our turn) can look down on you with 
ridicule likewise!(1532) 

1531 The ridicule of the sinners, from their own point of view, was natural. Here 
was a preacher turned carpenter! Here was a plain in the higher reaches of the 
Mesopotamian basin, drained by the majestic Tigris, over 800 to 900 miles from 
the sea (the IVrsiau CIul! ) iu a siraight line! Ycl he lalks ol a Hood like the Sea! All 
material ci\ilisali<)us ])ridc theuisehes ou their Pul>lic Works aud iheir draiuage 
schemes. And here was a lellow reh iug on Allah! But did not their uarrow pride 
seem ridicuk>us also to flie Prophet of Allah! Here were men steeped in sin and 
insolence! And they pit themselves against the power and the promise of Allah! I 
Truly a contemptible race is man! 

1532 The Arabic Aorist may be construed either by the present tense or the 
future tense, and both make good sense here. Following Zamakhshari, I construe 
in the present tense, because the future is so tragic for the sinners. For the time 



being the worldly ones looked down on the Believers as they always do; but the 
Believers relied on Allah, and pitied their critics for knowing no better!-for their 
arrogance was really ridiculous. 

39. "But soon will ye know who it is on whom will 
descend a penalty that will cover them with shame,- 
on whom will be unloosed a penalty lasting:" 

40. At length, behold! there came Our command, and the 
fountains of the earth(1533) gushed forth! We said: 
"Embark therein, of each kind two, male and 
female,(1534) and your family - except those against 
whom the word has already gone forth, -(1535) and 
the Believers." but only a few believed with him. 

1533 Far al tannur. Two interpretations have been given: (1) the fountains or the 
springs on the surface of the earth bubbled over or gushed forth; or (2) the oven 
(of Allah's Wrath) boiled over. The former has the weight of the best authority' 
behind it and I prefer it. Morecnrr, the sauie i)hr;isc occurs iu 2'?:27 . where il is a 
clause coordinated (;is here) willi ihc roiniug ol Allah's C'oininaiul. These Iwo 
fjassages nia\' he couipared with .) 1:1 1-12, where it is said that water ])oure(l lorth 
troni the skies and gushed lorth Ironi the s])rings. This doiihle action is tamiliar to 
anyone who has seen floods on a large scale. The rain from above would saturate 
the great Ararat Plateau, and give great force to the springs and fountains in the 
valley of the Tigris below. 

1534 Zawpiyn: the dual uiinil)er refers lo the two individuals in each pair of 
o])])osite sexes. Some of die most autiioritative Commentators (e.g., Imam Razi) 
construe it in this sense, though others construe it to mean two pairs of each 
species. 

1535 A disobedient and recalcitrant son (or sle])-son or grandson) ot Noah is 
mentioned !)elow ( 1 1 : 12 -43, 45-46). A member of the family, who breaks away 
from the iradilions of the family in things that matter, ceases to share in the 
privileges ol llie lainily. 

41. So he said: "Embark ye on the Ark, In the name of 
Allah, whether it move or be at rest! For my Lord is, be 
sure, Oft-Forgiving, Most Merciful!" 

42. So the Ark floated with them on the waves 
(towering) like mountains,(1536) and Noah called out 
to his son, who had separated himself (from the rest): 
"O my son! embark with us, and be not with the 
unbelievers!" 

1536 The simile of mountains apphes to the waves, which were mountain high- 
Kterally, for the peaks were being submerged. 

43. The son replied: "I will betake myself to some 
mountain:(1537) it will save me from the water." 
Noah said: "This day nothing can save, from the 
command of Allah, any but those on whom He hath 
mercy! "And the waves came between them, and the 
son was among those overwhelmed in the Flood. 

1537 The I 'nhelie\ ers refuse to helie\ e in Allah, but have great faith in material 
things! This \"ouiig man \\"as going lo sa\"e hiiusell on mountain peaks, not 
knowing that the peaks were theniseh es l>eing sul)nierged. 

44. Then the word went forth:(1538) "O earth! swallow 
up thy water, and O sky! Withhold (thy rain)!" and the 
water abated, and the matter was ended. The Ark 
rested on Mount(1539) Judi, and the word went forth: 
"Away with those who do wrong!" 

1538 A wonderful passage, llie whole picture is painted in just a few words. The 
chain of material facts are linked together, not only in their relations to each other, 
but also in their relation to the spiritual forces (hat control them, and the spiritual 
consequences of Sin and wrongdoing. The drowning in the material sense was the 
last part of the Penalty. A whole new world came into existence after the Deluge. 
(R). 

1539 Let us get a littie idea ot the geography of tlie place. The letters JiM, Ba', and 
Kaf are philologically interchangeable, and J udi, Gudi", Kudi are sounds that can 
pass into each other. There is no doubt that the name is connected with the name 
"Kurd", in which the letter ris a later interpolation, for the oldest Sumerian records 
name a people called Kuti or Gutu as holding the middle Tigris region not later 



137 



The Noble Qur'an 



than 2000 B.C. (see E.B., Kurdistan). That region comprises the modem Turkish 
district of Bohtan, in which Jabal Judi is situated (near the frontiers of modern 
Turkey , modern Iraq , and modern Syria ), and the toivn ofjazirah ibn 'Umar, 
(on the present Turco-S\Tian frontier), and it cxicuds into h",i<.\ and h",m . 'I'he 
great mountain mass of the Ararat plateau dominates tliis district. This mountain 
system "is uni<iue in the Old World in containing great sheets of water that are 
bitter lakes vntliout outlets, Lake Van and L;ike flrumiya being tlie chief (E.B., 
Asia). Such would be the veiy region tor a stupendous Deluge if the usual scanty 
rainfall were to be changed into a very heavy downpour. A glacier damming of 
Lake Van in the Ice Age would have produced the same result The region has 
many local traditions connected with Noah and the Flood. The Biblical legend of 
Mount Ararat being the resting place of Noah's Ark is hardly plausible, seeing that 
llic highcsl peak of Ararat is over 16,000 feet high. If it means one of the lower 
])caks <)l the Ararat system, it agiees with the Muslim tradition about Moiuit Judi 
(or Cludi), and this is in accordance with the oldest and best local traditions. These 
traditions are accepted by J osephus, by tlie Nestorian Christians, and indeed by 
all the Eastern Christians and Jews, and they are the best in touch with local 
traditions. See (Viscount) J Bryce. " Transcaucasia and Ararat" ^th ed., 1896, p. 
216. 

45. And Noah called upon his Lord, and said: "O my Lord! 
surely my son is of my family! and Thy promise is true, 
and Thou art the justest of Judges!" 

46. He said: "O Noah! He is not of thy family:(1540) For 
his conduct is unrighteous. So ask not of Me that of 
which thou hast no knowledge! I give thee counsel, 
lest thou act like the ignorant!" 

1540 See n. 5135 above. Like all Prophets of Allah, Noah was kind-hearted, but 
he is told that there can be no compromise with evil. And Noah acknowledges the 
reproof. There was a wife of Noah, who was also an unbelieving woman (66:10), 
and she suffered the fate of Unbelievers. 

47. Noah said: "O my Lord! I do seek refuge with Thee, 
lest I ask Thee for that of which I have no knowledge. 
And unless thou forgive me and have Mercy on me, I 
should indeed be lost!"(1541) 

1541 Noah, in his natural affection and respect for ties of relationship, was 
overcome with Inunan ^veakness in wishing to reverse the law ot sjiiritnal Justice. It 
was not sin l>ut ignorance. His ignorance was corrected by divine inspiration, and 
he immediately saw the lull rrutii, acknowledgetl his error, and asked for Allah's 
forgiveness and mercy. This is the standard set for us all. 

48. The word came: "O Noah! Come down (from the Ark) 
with peace from Us, and blessing on thee and on some 
of the peoples (who will spring) from those with thee: 
but (there will be other) peoples to whom We shall 
grant their pleasures(1542) (for a time), but in the 
end will a grievous penalty reach them from 
Us."(1543) 

1542 0" 2:126. 

1543 Those who truly seek Allah's light and guidance ami sincerely bend their will 
to His Will are freely admitted to Allah's grace. Notwithstanding any human 
weaknesses in them, they are ad\anced higher in the syiiritual stage on account of 
their Faith, Trust, and Slri\"ing alter Righl. rhe\' are gwcn Allah's Peace, which 
gives the soul true calmness and strengtii, antl all the blessings that tlo\\' from 
Spiritual life. This was given not only to Noah and his family but to all the 
righteous people who were saved with him. And their descendants were also 
promised those blessings on condition of righteousness. But some of them fell 
from grace, as we know in history. Allah's grace is not a social or family privilege. 
Each people and each individual must eamestiy strive for it and earn it 

49. Such are some of the stories of the unseen, which We 
have revealed unto thee: before this, neither thou nor 
thy people knew them. So persevere patiently: for the 
End is for those who are righteous. (1544) 

1544 CL n. b')28 to 9:3,5. The sum of the whole matter is that the righteous, who 
work for Allah and their fellow-men, may be traduced, insulted, and persecuted. 
But they will l>c snslained l>y Allah's Mercy. rhe\ must go on working patientiy, 
for the End will all l)e tor them and their Canse. 

50. To the 'Ad People (We sent) Hud, one of their own 
brethren. He said: "O my people! worship Allah, ye 



have no other god but Him. (1545) (Your other gods) 
ye do nothing but invent! 

1545 tXthe story of Hud tire Messenger to tire Ad Peofjie, in 7:65-72. There die 
argument was how other Peoples treated their prophets as the Makkans were 
treating al Musiaia. Here we see anolher point emphasised: ihc insolence of 'Ad in 
obstinately adhering to lalse gods alter the true God had been preached to them, 
Allah's long-suffering grace to them, and finally Allah's justice in bringing them to 
book while the righteous were saved. 

The locality in which Ad flourished is indicated in n. 1040 to 7:65. 

51. "O my people! I ask of you no reward for this 
(Message). My reward is from none but Him who 
created me: Will ye not then understand? 

52. "And O my people! Ask forgiveness of your Lord, and 
turn to Him (in repentance): He will send you the 
skies(1546) pouring abundant rain, and add strength 
to your strength:(1547) so turn ye not back in sin!" 

1546 The beautiful metaphor about the skies coming down with rain has been 
obscured unnecessarily in most translations. The countiy of 'Ad was an arid 
c()untr\'. and rain \\"as (he grcatesi l)lcssing (hc\' conld rccci\c. W'c can imagine this 
l)cing said 111 a linic ol hiiiiiiic, when llic pc()])lc ])crl()rnic(l all sorls of 
siipcrslitious nlcs and imocations inslead ol turning to the Iriie (iod in laith and 
rc]X'iitaiirc. Fiiriher, when we remember that there were, in this tract in ancient 
times, dams like diat at Ma'rib, tor the storage ot rain water, the elfect is still 
further heightened in pointing to Allah's care and mercy in I lis dealing with men. 

1547 A<lding strength to strength may refer to an increase ol population, as some 
Commentators think. \Vhile oilier ])arts ol Arabia were s])arsel\' ])0])iilated, the 
irrigated lands ot 'A d supported a coinparali\"ely dense jjopiilation and added to 
tiieir natural strength in the arts ol peace and war. But the term used is ])erlectly 
general. They were a powerful people in tiieir time. If they obeyetl Allah and 
followed the law of righteousness, they would be still more powerful, for 
"righteousness exalteth a nation." 

53. They said: "O Hud! No Clear (Sign) that hast thou 
brought us, and we are not the ones to desert our 
gods on thy word! Nor shall we believe in thee!(1548) 

1548 The argument of the Unbelievers is practically this: "We are not convinced 
by you; we don't want to be convinced: we think you are a liar— or perhaps a fool!" 
(See next verse). 

54. "We say nothing but that (perhaps) some of our gods 
may have seized thee(1549) with imbecility." He said: 
"I call Allah to witness, and do ye bear witness, that I 
am free from the sin of ascribing, to Him, 

1549 See n. f .> 18 abo\e. Continuing their argiimenl, the I 'nl)clie\ers make a show 
of making all charitable allowances for Hud, bnl in reality cut him to ihe (luick by 
fjringing in their false gods. '"Fo be tjuite polite," said tiiey, "we will not say tiiat you 
are exactiy a liar! Perhaps you have been touched with imbecility! Ah yes! You rail 
against what you call our false gods! Some of them have paid you out, and made 
you a fool! Ha! ha!" This mockeiy is e\'en worse than their other false accusations. 
For it sets up false gods against the One True Clod, even in dealing with Iliid. So 
llud re])lies, with s])iru and indignation: "Al leasi keep Allah's name out o! \<>nr 
lulile talk! Yon know as well as I do, llial I worslii]j the One True (Jod! You 
])retend thai your lalse gods can smite a true Pro])het of Allah! I accejit the 
challenge. Scheme and plot against me as \<;>ii may, all of yoii-you and \<;>nr gods! 
See it you Im e an\' ])ower! I ask for no (|iiarter Ironi yon! M\' trust is in Allah." 

55. "Other gods as partners! so scheme (your worst) 
against me, all of you, and give me no respite. (1550) 

1550 C/yiigS and n. 1168. 

56. "I put my trust in Allah, My Lord and your Lord! There 
is not a moving creature, but He hath grasp of its 
forelock. (1551) Verily, it is my Lord that is on a 
straight Path. (1552) 

1551 Grasp of the forelock: an Arabic idiom, referring to a horse's forelock. The 
man who grasps it has comyjiete yjower over the horse, and for the horse the 
forelock is as it were the crown ol his beaut)", tiie sum ol his power ol self- 
assertion. So Allah's power over all creatures is unlimited and no one can 
withstand His decree. 96:15-16. 



138 



The Noble Qur'an 



1552 That is, the standard of all virtue and righteousness is in the Will of Allah, 
the Universal Will that controls all things in goodness and justice. You are on a 
crooked Path. Allah's Path is a sti ^iight P;ith. 

57. "If ye turn away,- I (at least) have conveyed the 
Message with which I was sent to you. My Lord will 
make another people to succeed you, and you will not 
harm Him(1553) in the least. For my Lord hath care 
and watch over all things." 

1553 Ihitl was dcaliiii,^ with a people of pride and obstinate rebellion. He tells 
them that their condiirt will oiiK' rceoil on themselves. It can do no harm to Allah 
or in any way Iruslrale the hcncheenl Plan ol Allah. He will only put some odier 
people in their ])lace to earn out His Plan. That Plan is referred to in the next 
sentence as "care and waleh" o\"er all his Creation. 

58. So when Our decree issued. We saved Hud and those 
who believed with him, by (special) Grace(1554) from 
Ourselves: We saved them from a severe penalty. 

1554 A few just men might suffer for the iniquities of the many. But Allah's Plan is 
perfect and eventually saves His own people by special Grace, if they have Faith 
and Trust in Him. 

59. Such were the 'Ad People: they rejected the Signs of 
their Lord and Cherisher; disobeyed His messengers; 
And followed the command of every powerful, 
obstinate Transgressor.(1555) 

1555 Instead of foUowing the beneficent Lord who cherished them, they followed 
ever)' rebel against Allah's Law, if he only obtained a litde power to dazzle them, 
(Cf.Vl:l5). 

60. And they were pursued by a Curse in this life,- and on 
the Day of Judgment. Ah! Behold! for the 'Ad rejected 
their Lord and Cherisher! Ah! Behold! removed (from 
sight) were 'Ad the people of Hud! 

61. To the Thamud People (We sent) Salih, one of their 
own brethren. (1556) He said: "O my people! Worship 
Allah, ye have no other god but Him. It is He Who hath 
produced you(1557) from the earth and settled you 
therein: then ask forgiveness of Him, and turn to Him 
(in repentance): for my Lord is (always) near, ready 
to answer." 

1556 The story of Salih and the Thamud people has been told from another 
point of view in 7:73-79. The difference in the point of view there and here is the 
same as in the story of Hud: see n. 1545. to 11:50 . Note how the story now is the 
same, and yet new points and details are brought out to illustrate each new 
argument. Note, also, how ihe l)ese[ling sin ol Ad— |)ri(le and ohslinac\— is 
distinguished from tlie besetting sin ot Thamud— the oppression ol the poor, as 
illustrated by the test case and symbol of the she-camel: see n. 104-4 to 7:73. All 
sin is in a sense pride and rebellion; yet sins take particular hues in different 
circumstances, and these colours are brought out as in a most artistically painted 
picture— with the greatest economy of words and the most piercing analysis of 
motives. For tlie locality and histoiy of Thamud, see n. 1043 to 7:73. 

1557 For Aiisha 'a as a process of creation see n. 923 to 6:98 and the further 
references given there. As to his body, man has been produced from earth or clay, 
and his settiement on earth is a fact of his material existence. Therefore we must 
conform to all the laws of our physical being, in order that through our life on this 
earth we may develop that higher life which belor^s to the other part of our 
being, our spiritual heritage. Through the use we make of our health, of our tilth, 
of our pastures, of material facts of all kinds, will develop our moral and spiritual 
nature. 

62. They said: "O Salih! thou hast been of us! a centre of 
our hopes(1558) hitherto! dost thou (now) forbid us 
the worship of what our fathers worshipped? But we 
are really in suspicious (disquieting) doubt as to that 
to which thou invitest us." 

1558 Salih's life with his peo])le had been so righteous (like that ol al Amin in later 
times) that he might ha\e been chosen leader or king il he had only conlonned to 
their superstitions and supported their sins. But he was born for a higlier mission- 
that of a preacher of truth and righteousness and an ardent opponent of selfish 



privilege and a champion of the rights of humanity on Allah's free earth by the 
symbol of the she-camel: see n. 1044 to 7:73. 

63. He said: "O my people! do ye see? if I have a Clear 
(Sign) from my Lord and He hath sent Mercy unto me 
from Himself,- who(1559) then can help me against 
Allah if I were to disobey Him? What then would ye 
add to my (portion) but perdition? 

1559 "Allah has been good to me and bestowed on me His light and the 
inestimable privilege of carrying His mission to \'on. Don't you see that if I fail to 
cany out His mission, I shall have to answer before Ilini:' \\1io can help me in 
that case? The only thing which you can add to niy misfortunes would be total 
perdition in the spiritual world." £X 11:28 . 

64. "And O my people! This she-camel of Allah is a 
symbol to you:(1560) leave her to feed on Allah's 
(free) earth, and inflict no harm on her, or a swift 
penalty will seize you!" 

1560 Salih does not merely take up a negative attitude, lie puts forward tiie she- 
camel as a Symbol: see n. 1044 to 8:73. "Give up your selfish monopoly. Make 
Allah's gifts on this free earth available to all. Give the poor their rights, including 
grazing rights on common lands. Show your penitence and your new attitude by 
leaving this she-camel to graze freely. She is a Symbol, and therefore sacred to 
you." But their only reply was to defy the appeal and hamstring the camel. And so 
they went the way of all sinners— to total perdition. 

65. But they did ham-string her. So he said: "Enjoy 
yourselves in your homes for three days:(1561) (Then 
will be your ruin): (Behold) there a promise not to be 
belied!" 

1561 .lust thicc (la\s' lime lor fuilhci' ihougliE and rc])ciiraiicc! Bui ihcy ])ai(l no 
heed. A terrible eartluluaice eauie l)y nighl, ])reeeded l)y a uiiglity ruuililing l>!ast 
(prol)ably voleairie), sueh as is well-knovra in earthquake-prone areas. It eatne by 
night and buried them in their own fortress homes, which they thought such 
places of security! The morning found them lying on their faces hidden from the 
light How the mighty were brought low!. 

66. When Our Decree issued. We saved Salih and those 
who believed with him, by (special) Grace from 
Ourselves -(1562) and from the Ignominy of that day. 
For thy Lord - He is the Strong One, and able to 
enforce His Will. 

1562 Cf. 1 1:58 above and n. 1554. For 'Aziz, see n. 2818 to 21:40 . 

67. The (mighty) Blast(1563) overtook the wrong-doers, 
and they lay prostrate in their homes before the 
morning, - 

1563 0. 7:78 and n. I() l7-als() n. 1,561 above. 

68. As if they had never dwelt and flourished there. Ah! 
Behold! for the Thamud rejected their Lord and 
Cherisher! Ah! Behold! removed (from sight) were the 
Thamud!(1564) 

1564 11:60 above, and 11:94-95. 

69. There came Our messengers to Abraham with glad 
tidings. They said, "Peace!" He answered, "Peace!" 
and hastened to entertain them with a roasted 
calf.(1565) 

1565 According to the sc(|ucncc ol fSurali 7, llic next rclcrciicc should he to ihc 
ston" ot I_,ul, and that story coninicnccs at 11:77 l)clo\\ , !)ul il is inlrodnccd l)y a 
brief reference to an episode in the liie ot his uncle Abraham, troni whose seed 
Sprang the peoples to whom Moses, Jesus, and Muhammad al Mustafa were sent 
with the major Revelations. Abraham had by this time passed through the fire of 
persecutions in the Mesopotimian valleys; he had left behind him the ancestral 
idolatry of L r of the Chaldees; he had been tried and he had triumphed over the 
persecution of Nimriid; he had now taken up his residence in Canaan, from which 
his ncijhcw Lot (Liit) was called to preach to the \\ickcd Cities ot the Plain cast of 
the Dead Sea which is itself called Bahr Lut Fhus prepared and sanctified, he was 
now ready to receive the Message that he was chosen to be the progenitor of a 



139 



The Noble Qur'an 



great line of Prophets, and the Message is now referred to, (see also 29:31-35). 
Can we localise Nimrud ? If local tradition in place-names can be relied upon, this 
king must have ruled over the tract which includes the modem Nimrud , on the 
Tigris, about twenty miles south of Mosul . This is tlic site of Asswian ruins of 
great interest, but the rise of Ass\Tia as an Em[)irc was of course much later than 
the time oi Abraham. The Ass\rian cir\' was called Kaiakh (or C'alali ), and 
archaeological excavations carried out there have jieklcd valuable results, which 
are however irrelevant for our Commentary. 

70. But when he saw their hands went not towards the 
(meal), he felt some mistrust of them, and conceived 
a fear of them.(1565-A) They said: "Fear not: We have 
been sent against the people of Lut."(1566) 

Abraham received the strangers with a salutation of Peace, and 
immediately placed before them a sumptuous meal of roasted calf. The strangers 
were embarrassed. They were angels and did not eat. If hospitality is reiused, it 
means that those who refuse it meditate no good to the would-be host Abraham 
therefore had a feeling of mistrust and fear in his mind, which the strangers at 
once set at rest by sa\ing that their mission was in the first place to help Lut as a 
wanicr to the Cities <>I the Plain. But in the second place tlicy had good news for 
Abraham; he was to be tlie fatlier of great peoples! (Cf. 5l:24,-2S). (R). 

1566 The people of Lut means the people to whom Lut was sent on his mission 
of warning, the yjcoplc of the wicked Cities of the Plain, Sodom and Comorrah . 

71. And his wife was standing (there), and she 
iaughed:(1567) But we gave her glad tidings of Isaac, 
and after him, of Jacob. 

1567 The narrative is very concise, and most of the details arc taken for granted. 
W'c may sup])osc that the angels ga\c the news first to Abraham, who was alrea(l\', 
according to Gen. 21:5, a himdred years ot age, and his witc Sarah was not tar 
short of ninety {Gen. 17:7). She was probably screened. She could hardly believe 
the news. In her scepticism (some say in her joy) she laughed. But the news was 
formally communicated to her that she was to be the mother of Isaac, and through 
Isaac, the grandmother of Jacob. Jacob was to be a fruitfiil tree, with his twelve 
sons. But, hitherto, Abraham had had no son by her, and Sarah was past the age 
of childbearing. "How could it be?" she thought (R). 

72. She said: "Alas for me!(1568) shall I bear a child, 
seeing I am an old woman, and my husband here is an 
old man? That would indeed be a wonderful thing!" 

1568 This is as much a sigh of past regrets as of future wistfulness! 

73. They said: "Dost thou wonder at Allah's decree? The 
grace of Allah and His blessings on you, o ye people of 
the house!(1569) for He is indeed worthy of all praise, 
full of all glory!"(1570) 

1569 AIiI r1 b^yt = people of tlie house, a polite form of addressing tlic wile and 
members of the family. Blessings are invoked on the whole family. 

1570 This little episode of Abraham's life comes on fitly as one of the illustrations 
of Allah's wonderful providence in His dealings with man. Abraham had had a 
tussle with his lather on behalf of Truth and tlnit\" (f):74); he had travelled to far 
countries, and was now ready to recei\"e his great mission as the iountainhead of 
prophets in his old age. Humanly speaking it seemed impossible tliat he should 
have a son at his age, and yet it came to pass and became a cornerstone of sacred 
history. 

74. When fear had passed from (the mind of) Abraham 
and the glad tidings(1571) had reached him, he began 
to plead with us for Lut's people. 

1571 Glad-tidings: not only that he was to have a son, but that he was to be a 
fountainhead of prophets. So he now begins to plead at once for the sinful people 
to whom Lut was sent as a wamer. 

75. For Abraham was, without doubt, forbearing (of 
faults), compassionate, and given to look to 
Allah.(1572) 

1572 Like al Mustafa, Abraham had three (juiilitics lu a pre-eminent degree, 
which are here mentioned; (1) he was long-sullering with otlier people's faults; (2) 
his sympathies and compassion were very wide; and (3) for every difficulty or 
trouble he turned to Allah and sought Him in prayer. 



76. O Abraham! Seek not this. The decree of thy Lord 
hath gone forth: for them there cometh a penalty that 
cannot be turned back!(1573) 

1573 This is a sort of prophetic ajiostrophe. 'All your care and sympathy are 
useless, O Abraham! All your warning, O Lut, will be unheeded! Alas! they are so 
deep in sin that nothing will reclaim them!' This is illustrated in verse 79 below. 
And now we proceed to Lut and how he was dealt with by the wicked. 

77. When Our messengers came to Lut, he was grieved 
on their account and felt himself powerless (to 
protect) them. He said: "This is a distressful 
day."(1574) 

1574 The stor\' oi Lot, as referred to in 7:80-81, laid emphasis on the rejection of 
Lot 's mission fjy men who practised unnatural ahouiinations. See n. 1049 to 7:80. 
Here the cmjihasis is laid on Allah's dealings with nien-in mercy for true s[)iritual 
senice and in righteous wrath and jninishuieut for those who def\' the laws of 
nature established by Him; also, on men's dealings witii each other and the 
contrast between the righteous and the wicked who respect no laws human or 
divine, 

78. And his people came rushing towards him, and they 
had been long in the habit of practising abominations. 
He said: "O my people! Here are my daughters: they 
are purer for you (if ye marry)!(1575) Now fear Allah, 
and cover me not with shame about my guests! Is 
there not among you a single right-minded man?" 

1575 The Biblical narrative su^ests that the daughters were married and their 
husbands were close by (Gen. 19:14) and that these same daughters afterwards 
committed incest vyith their father and had children by him (Gen. 19:31). The 
Holy Qur'an nowhere suggests such abominations. Some Commentators suggest 
that "my daughters" in the mouth oi a \"eneral>!e man like l_,ut, the father of his 
people, may mean any young girls oi those Towus. "My sou" (wuhidi) is still a 
common mode of address in Arabic-speaking countries when an elderly man 
addresses a young man. 

79. They said: "Well dost thou know we have no need of 
thy daughters: indeed thou knowest quite well what 
we want!" 

80. He said: "Would that I had power to suppress you or 
that I could betake myself to some powerful 
support."(1576) 

1576 Lut seemed helpless in the situation in which he found hiuiself-alone against 
a rabble of people inflamed with evil passions. He wished he had had the sU ength 
to suppress them himself or had had some powerful support to lean on! But the 
powerful support was there, though he had not realised it till then. It was the 
support of Allah. His guests were not ordinary men, but Angels who had come to 
test the people before they inflicted the punishment. They now declared 
themselves, and gave him directions to get away before the mornir^, when the 
punishment would descend on the doomed Cities of the Plain. 

81. (The Messengers) said: "O Lut! We are Messengers 
from thy Lord! By no means shall they reach thee! now 
travel with thy family while yet a part of the night 
remains, and let not any of you look back: but thy 
wife(1577) (will remain behind): To her will happen 
what happens to the people. Morning is their time 
appointed: Is not the morning nigh?" 

1577 L\'en in I_x>l 's household was one who detracled from tiic harmon\' of the 
family. She was disol)edicut to her husband, and he was here obe\iug Allah's 
Command. She looked hack and shared the fate of the wicked inhal)itants ol the 
Cities of the Plain: see also 66:10. The Biblical narrative suggests that she was 
turned in to a pillar of salt (G^n. 19:26). 

82. When Our Decree issued. We turned (the cities) 
upside down, and rained down on them 
brimstones(1578) hard as baked clay,(1579) spread, 
layer on layer,- 

1578 Cf. 7:84 and n. 1052, and 51:33-34. 



140 



The Noble Qur'an 



1579 SijjU, a Persian word Arabicised, from Sang-o-gU, or Sang-i-gU, stone and 
clay, or hard as baked clay, according to the Qamus. Sodom and Gomorrah were 
in a tract of hard, caky, sulphurous soil, to which this description well applies. Cf. 
5 1 :38, where the words arc "stones of clay" (hijanih min tin) in connection with the 
same incident. On the other hand, in 105:4, the word SijjiJ 'i^ used for pellets of 
hard-baked clay in connection with Abraha and the Companions of the Elephant 

83. Marked as from thy Lord:(1580) Nor are they(1581) 
ever far from those who do wrong! 

1580 If we take the words literally, they would mean that the showers of 
brimstones were marked with the destiny of the wicked as decreed by Allah. But 
would it not be better to take them figuratively, to mean that the shower of 
brimstones was especially appointed in Allah's Decree or Plan to mark the 
punishment for the crimes of Sodom and Gomorrah ? 

1581 They: Arabic, h iya: some Commentators take the pronoun to refer to the 
wicked cities so destroyed: the meanii^ then would be: those wicked cities were 
not so different from other cities that do wrong, for they would all suffer similar 
punishment! Perhaps it would be better to refer "they" to the stones of punishment 
by a metonymy for "punishment": 'punishment would not be far from any people 
that did wrong.' 

84. To the Madyan People(1582) (We sent) Shu'aib, one 
of their own brethren: he said: "O my people! worship 
Allah. Ye have no other god but Him. And give not 
short measure or weight: I see you in 
prosperity,(1583} but I fear for you the penalty of a 
day that will compass (you) all round. 

1582 Ci: 7:8;3-!)8. The location of Machan is explained in n. 10,*)3 to 7:8,> iind the 
cliroiiulii.L^K al phicc ol Sliu'ayl) m ii. I to 7:9?). The ])<)inl ol llie rck rciu c here 
is (lillercnl Ironi lhal in S. 7. Here the ein])hasis is on Allah's deahngs willi men 
and men's crooked and obstinate ways: there the empliasis was rather on their 
treatment ot tlieir Prophet, tlius tlirowing light on some ot the sins ot the Makkans 
in later times. 

1583 The Midianiles were a conmierciiil ]X'()ple. ;ind their bcsellm^' sin was 
commercial >>cl[ishncs>, and [rainhilenl (lcallIl^"s iii wci,L;hl>, and mcaMircs. Their 
Pro])hel tells them thai that the surest wa\' lo cut short their "])ros])enty", l>oth in 
the material and the s])iritual sense. When the Da\' ol Judgement conies, it will 
search out tlicir dealings dirough and through: "it will compass tliem all round," 
and they will not be able to escape them, however much they may conceal their 
frauds in this world. 

85. "And O my people! give just measure and weight, nor 
withhold from the people the things that are their 
due:(1584) commit not evil in the land with intent to 
do mischief. 

1584 Both Plato and AristtJtle defme justice as the virtue which gives everyone his 
due. From this point of view Justice becomes the master virtue, and includes most 
other virtues. It was the lack of this that ruined the Midianites. Their selfishness 
was "intent on mischief," i.e., spoiling other people's business by not giving them 
tlieir just dues. 

86. "That which is left you by Allah is best for yoU/(1585) 
if ye (but) believed! but I am not set over you to keep 
watch!" 

1585 Allah's Law does not rctjuire diat a man shoultl deprive himself of the things 
that are necessary for his own well-beir^ and development If he follows Allah's 
Law, what is left him after he renders to others their just dues will be not only 
enough, but will be the best possible provision for his own physical and spiritual 
growth. Even the kindness and consideration which Allah's Law inculcates are in 
the best interests oi the man's own soul. But ol course the kindness and 
consideration must be spontaneous, ll must How Iroui die man's own will, and 
cannot be forced on him by tlie Teachers who come from Allah to show him the 
way. 

87. They said: "O Shu'aib! Does thy (religion of) prayer 
command thee that we leave off the worship which 
our fathers practised, or that we leave off doing what 
we like with our property?(1586) truly, thou art the 
one that forbeareth with faults and is right- 
minded!"(1587) 



1586 It is the say of selfish and material minded people (1) to scoff at spiritual 
things like prayer and worship and (2) to hug their own property rights as if there 
were not other rights even greater than those of propert\'! 

1587 They grow sarcastic against Shuayb. In effect they say: "You are a fine man! 
You teach us that we must be kind and forbearing with other people's faults, and 
now get at what you call our sins! You think you are the only right-minded man!" 

88. He said: "O my people! see ye whether I have a Clear 
(Sign) from my Lord, and He hath given me 
sustenance (pure and) good(1588) as from Himself? I 
wish not, in opposition to you, to do that which I 
forbid you to do. I only desire (your) betterment to 
the best of my power; and my success (in my task) 
can only come from Allah. In Him I trust, and unto 
Him I look. 

1588 Shu'ayb's answer is gende and persuasive. First, he would ask them not to fly 
into a passion but satisfy themselves that he had a mission from Allah, and was 
working in the discharge of his mission: he was not merely findir^ fault with them. 
Secondly, though he was a poor man, he asked them to note that he was happy 
and comfortiible: Allah had given him good sustenance t material and sjjiritual, as 
from Himself, tliough he did not res<)rt to the sort o! tricks which ihe\' considered 
necessaiy for their prosperity". Thirdly, it he torl)a(le them any thing he wished to 
apply the same standards to himsell. LourtliK', all the ad\'ice which he is gi\ing 
tliem is for their own good, which he desires to adv~ance to tlie utmost of his 
powers. Fifthly, he is humble for himself; he would not set himself up to be their 
teacher or guide, or expect to be obeyed; the success of any of his efforts on their 
behalf must come from Allah's grace; will they not therefore turn to Allah, so mat 
Allah's grace can heal them? 

89. "And O my people! let not my dissent (from 
you)(1589) cause you to sin, lest ye suffer a fate 
similar to that of the people of Noah or of Hud or of 
Salih, nor are the people of Lut far off from 
you!(1590) 

1589 Finally, Shu'ayb appeals to them as man to man. "Because I differ from you, 
do not think I do not love you or feel for you. Let it not drive you into obstinacy 
and sin. I see tilings tliat you do not. My vision takes in tlie fate of previous 
generations who sinned, and perished on account of their sins. Turn therefore to 
Allah in repentance." 

1590 The generation of Lut was not far off from the generation of Shu'ayb 
chronologically, if Shu'ayb was only in the fourth generation from Abraham (see n. 
1064 to 7:93). Nor was its habitat geographically far from that of Shu'ayb, as the 
Midianites wandered about from the Sinai Peninsula to the Jordan valley (seen. 

lO.K-} to 7-M). 

90. "But ask forgiveness of your Lord, and turn unto Him 
(in repentance): For my Lord is indeed full of mercy 
and loving-kindness." 

91. They said: "O Shu'aib! much of what thou sayest we 
do not understand!(1591) In fact among us we see 
that thou hast no strength! Were it not for thy family, 
we should certainly have stoned thee! for thou hast 
among us no great position!"(1592) 

1591 Spirinial things are easy to understand if we bring the right mind in them. 
Bui those who are contemptuous of them deliberately shut their eyes lo Allah's 
Signs, and then pretend in their superior arrogance that they are 'quite beyond 
them'! 

1592 What they do understand is brute strength. They practically say: "Don't you 
see that we have all the power and influence, and you, Shu'ayb, are only a poor 
Teacher? We could stone you or imprison you or do what we like with you! 
Thank us for our kindness that we spare you-for the sake of your family. It is 
more than you yourself descn'c!" 

92. He said: "O my people! is then my family of more 
consideration with you than Allah. For ye cast Him 
away behind your backs (with contempt). But verily 
my Lord encompasseth on all sides all that ye 
do!(1593) 

1593 8:47. 



141 



The Noble Qur'an 



93. "And O my people! Do whatever ye can: I will do (my 
part):(1594) Soon will ye know who it is on whom 
descends the penalty of ignominy; and who is a liar! 
and watch ye! for I too am watching with you!"(1595} 

1594 a ():13.') and n. 957, and 11:121. 

1595 If the wicked will continue to blaspheme and mock, what can the godly say 
but this?-"Watch and wait! Allah's Plan works without fail! I have faith, and I too 
will watch with you for its fulfilment" Cf. 10:102, and n. 1484. 

94. When Our decree issued. We saved Shu'aib and 
those who believed with him, by (special) mercy from 
Ourselves:(1596) But the (mighty) blast did seize the 
wrong- doers, and they lay prostrate in their homes by 
the morning,- 

1596 O" 11:66 and 11:58 . n. 1554. 

95. As if they had never dwelt and flourished 
there!(1597) Ah! Behold! How the Madyan were 
removed (from sight) as were removed the Thamud! 

1597 Cf. 11 :57-f)8. The blast was probably the tremendous noise which 
acc<;>ni])aiiics \olcaiiic eruptions. 

96. And we sent Moses,(1598) with Our Clear (Signs) 
and an authority manifest, 

1598 The story of Moses and Pharaoh is referred to in many places in the Qur'an, 
each in connection with some special point to be illustrated. Here the point is that 
Allah's dealings with man are in all things and at all times just. But man falls under 
false leadership by deliberate choice and perishes along with his iaise leaders 
accordingly. In exercise ot the intelligence and choice given him, man should be 
])arricularly carelul to understand his own responsibilities and to profit from 
Allah's Signs, so as to attain to Allah's Mercy and blessings. 

97. Unto Pharaoh and his chiefs: but they followed the 
Command(1599) of Pharaoh and the command of 
Pharaoh was no right (guide). 

1599 Pharaoh is the type of the aiTogant, seltisli, and false leader, who poses as a 
power in rivalry with that of Allah. Such an attitude seems to attract unregenerate 
humanity, which falls a willii^ victim, in spite of the teachir^ and warning given by 
the Prophets of Allah and the many moral and spiritual forces that beckon man 
towards Allah's Grace. 

98. He will go before his people on the Day of Judgment, 
and lead them into the Fire (as cattle are led to 
water):(1600) But woeful indeed will be the place to 
which they are led! 

1600 /hvnuhi = to lead, as cattle, domi to their watering place. The metaphor is 
apt. The trne herdsman is trusted l)y his normal llock, and he leads them in the 
heat of the day down to pleasant and cool watering places in order that the\' may 
slake their thirst and be happy. The false leader does the opposite: he takes tliem 
down to the fire of eternal misery! And yet men sin against their own intelligence, 
and follow the false leader like cattle without intelligence! 

99. And they are followed by a curse in this (life) and on 
the Day of Judgment: and woeful is the gift which 
shall be given (unto them)! 

100. These are some of the stories of communities which 
We relate unto thee: of them some are 
standing,(1601) and some have been mown down (by 
the sickle of time). (1602) 

1601 Some are standing, like corn, which is ready to be reaped. Among the 
communities which remained was, and is, Egypt , although the Pharaoh and his 
wicked people have been swept away. The simile of standing com also suggests 
that at no time can any town or community expect permanency, except in the Law 
of the Lord. 

1602 Nations grow and ripen and are mown down. If they disobeyed Allah, their 
end is evil; if they were true and godly, their harvest was good. 



101. It was not We that wronged them: They wronged 
their own souls: the deities, other than Allah, whom 
they invoked, profited them no whit when there 
issued the decree of thy Lord:(1603) Nor did they add 
aught (to their lot) but perdition! 

1603 All hilse and Heeling shadows ninst \anisli belore the reality and 
permanence of die tlecrec ot Allah. It we worshipped the false, we cametl nothing 
but perdition. 

102. Such is the chastisement of thy Lord when He 
chastises communities in the midst of their wrong: 
grievous, indeed, and severe is His chastisement. 

103. In that is a Sign for those who fear the penalty of 
the Hereafter: that is a Day for which mankind will be 
gathered together: that will be a Day of 
Testimony. (1604) 

1604 Yavvni nmshhud: To suggest die comprehensive meaning ot the Arabic I 
have translated, "a Day of Testimony*. I proceed to explain the various shades of 
meaning implied: (1) a Day to which all testimony points from every (juarter; (2) a 
Day when testimony will be given before Allah's Judgement Seat, by all who are 
relevant vntnesses, e.g., the Prophets that preached, the men or women we 
benefited or injured, the angels who recorded our dioughts and deeds, or our 
thoughts and deeds personified; (3) a Day which will be witnessed, i.e., seen by all, 
no matter how or where they died. 

104. Nor shall We delay it but for a term appointed. 

105. The day it arrives, no soul shall speak(1605) except 
by His leave: of those (gathered) some will be 
wretched and some will be blessed. (1606) 

1605 Speak: i.e., eitiicr in sclf-detence or in accusation ot otlicrs or to intercede 
for others, or to enter into conversation or ask questions, one with another. It will 
be a solemn Day, before the Great Judge of all, to whom everything will be known 
and whose authority will be unquestioned. There will be no room for quibbling or 
equivocation or subterfuge of any kind, nor can anyone lay the blame on another 
or take the responsibility of another. Personal responsibility will be enforced 
stricdy. 

1606 Shaqi (wretched) and Said (blessed) have become almost technical 
theological terms. They are explained in the four following verses. 

106. Those who are wretched shall be in the Fire: There 
will be for them therein (nothing but) the heaving of 
sighs and sobs:(1607) 

1607 The first word, Zafir, translated "sighs", is applied to one part in the process 
of the braying of an ass, when he emits a deep breath (Cf. 2,5:12). The second, 
Shaliiq, translated "sobs", is the other process in tlie braying of an ass, when he 
draws in a long breath. This suggestion ot an animal pro\erhial tor his folly 
implies that the wicked, in s])ite ol their arrogance and insolence in this world 
below, will at last realise that they have been tools after all, throwing away their 
own chances whenever they got diem. In (57:7 the word Shahiq is applied to the 
tremendous roaring intake or devouring of llcll-fire. 

107. They will dwell therein(1608) for all the time that 
the heavens and the earth endure, except as thy Lord 
willeth: for thy Lord is the (sure) accomplisher of 
what He planneth. 

1608 Khalidin: This is the word which is usually translated "dwell forever" or 
"dwell for aye". Here it is definitely connected with two conditions, viz: (1) as long 
as the heavens and the earth endure, and (2) except as Allah wills. Some Muslim 
theologians deduce from this the cxmclusion that the penalties referred to are not 
eternal, because the heavens and the earth as we see them are not eternal, and the 
punishnienis lor the deeds ot a lite that will end should not be sncli as will ne\"er 
end. The majority of Muslim theologians reject this view. rhe\' hold that the 
heavens and the earth here referred to are not those we see now , l)ui others that 
will be eternal. They agree that Allah's WiU is unlimited in scope and power, but 
that it has willed that the rewards and punishments of the Day of Judgement will 
be eternal. This is not the place to enter into this tremendous controversy. 

108. And those who are blessed shall be in the Garden: 
They will dwell therein(1609) for all the time that the 



142 



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heavens and the earth endure, except as thy Lord 
willeth: a gift without break.(1610) 

1609 Exacdy the same arguments apply as in the last note. 

1610 The Iclicity will l)c uiiintcrni])tc(l, unlike aii\' ]<>>■ or ha])])iiies.s which wc eaii 
imagine in this lite and which is suhjcct to chances and changes, as our daily 
experience shows. 

109. Be not then in doubt as to what these men worship. 
They worship nothing(1611) but what their fathers 
worshipped before (them): but verily We shall pay 
them back (in full) their portion(1612) without (the 
least) abatement. 

1611 Their worship is not based on any spiritual attitude of mind. They merely 
follow the ways of their fathers. 

1612 Allah will take lulK' mlo account all llicir niolncs in such nunnniery as they 
call worshi]), and they will ha\c iheir lull s])intual conse<]ucnces in the lutiire. 

110. We certainly gave the Book to Moses, but 
differences arose therein: had it not been that a word 
had gone forth before from thy Lord, the matter would 
have been decided(1613) between them, but they are 
in suspicious doubt concerning it. (1614) 

1613 Cf. 10:19 . Previous revelations are not to be denied or dishonoured 
because those who nominally go by them have corrupted and deprived them of 
spiritual value by their vain controversies and disputes. It was possible to settie 
such disputes under the flag, as it were, of the old Revelations, but Allah's Plan was 
to revive and rejuvenate His Message through Islam, amongst a newer and 
younger yjcople, unhampered by the burden of age-old prejudices. 

1614 Ct. 11:62. There is always in human affairs the conflict between the old and 
the new-the worn out system of our ancestors, and the fresh livir^ spring of Allah's 
inspiration fittii^ in with new times and new surroundings. The advocates of the 
former look upon this latter not only with intellectual doubt but with moral 
suspicion, as did the People of the Book upon Islam, with its fresh outlook and 
vigorous realistic way of looking at things. 

111. And, of a surety, to all will your Lord pay back (in 
full the recompense) of their deeds: for He knoweth 
well all that they do.(1615) 

1615 Ci. 1 1:109 alxn e, with which the arginnent is now connected by recalling the 
characteristic word {'pay l)ack") and leading to the exhortation (in the verses 
following) to stand firm in llie rii^lil path IresliK' re\"eale(l. 

112. Therefore stand firm (in the straight Path) as thou 
art commanded,- thou and those who with thee turn 
(unto Allah.; and transgress not (from the Path): for 
He seeth well all that ye do. 

113. And incline not to those who do wrong, or the Fire 
will seize you; and ye have no protectors other than 
Allah, nor shall ye be helped. 

114. And establish regular prayers at the two ends of the 
day(1616) and at the approaches of the night:(1617) 
For those things, that are good remove those that are 
evil:(1618) Be that the word of remembrance to those 
who remember (their Lord): 

1616 The two ends of the day: Momir^ and afternoon. The morning prayer is the 
Fajr, after the light is up but before sunrise: we thus get up early and begin the day 
with tlic renieinhiance of Allah and of our duty to Him. The early afternoon 
prayer, Zuhr, is immediately after noon : we are in the midst of our daily life, and 
again we remember Allah. (R). 

1617 Approaches of the night: Zulafun, plural of Zulfatun, an approach, 
something near at hand. As Arabic has, like Greek, a dual number distinct from 
the plural, and the plural number is used here, and not the dual, it is reasonable to 
argue tliat at least three "approaches of the night" are meant. The late afternoon 
prayer, 'Asi; can be one of these three, and the evening prayer, Mnghrih, jtist Aher 
sunset, can be the second. The earh' night prayer,* Jsh:i' ;\{. sujiper time when the 
glow of sunset is disappearing, would be the third of the "approaches of the night". 



when we commit ourselves to Allah before sleep. These are the five canonical 
prayers of Islam, (Cfn. 3521). 

1618 Those tJihigs th:it niv good: in this context the words reier ])riinaril\' to 
prayers and sacred thoughts, but tliey include all good tlioughts, good words, and 
good deeds. It is by them that we keep away everything that is evil, whether 
referring to tlie past, die present, or the future. 

115. And be steadfast in patience; for verily Allah will not 
suffer the reward of the righteous to perish. 

116. Why were there not, among the generations before 
yoUf persons possessed of balanced(1619) good 
sense, prohibiting (men) from mischief in the earth - 
except a few among them whom We saved (from 
harm)?(1620) But the wrong-doers pursued the 
enjoyment of the good things of life which were given 
them, and persisted in sin. 

1619 BiKjiyah: some virtue or iacu!t\' lhat siands assault and is lasting; l>alanced 
good sense that stands firm to virtue and is not dazzled by die lusts and pleasures 
of this world, and is not deterred by fear from boldly condemnir^ wrong if it was 
fashionable or customary. It is leaders possessed of such character that can save a 
nation from disaster or perdition. The scarcity of such leaders-and the rejection of 
the few who stood out-brought ruin among the nations whose exam[)le has already 
been set out to us as a warning. In 1 1:86 the word has a more literal iiieaniiig. 

1620 The exceptional men ot tirin virtue woultl have been destroyetl by the 
wicked to whom they were an offence, had they not been saved by the Grace and 
Mercy of Allah. Or perhaps, but for such grace, they might themselves have 
succumbed to the evil around them, or been overwhelmed in the general calamity. 

117. Nor would thy Lord be the One to destroy 
communities for a single wrongdoing, (1621) if its 
members were likely to mend. 

1621 There arc dillcrcnt sliadcs of iiitei'])retati<>n for this \'erse. I follo\i" Ba\(hm'i 
in coiislruing xiilniin here a^ "a MIl^lc wroii^". lie thinks that the wroiii; rclcrrcd lo 
is sJih'k, or jJoKlheism; .Vllali will not deslroy lor mere wrong l)eliel il the conduct 
is right. I am inclined to interpret it in more general terms. Allah is Loiig-Sullering 
and Oft-Forgiving: He is too Merciful to destroy for a single wrong, if there is any 
hope of reclaiming the wrongdoers to repentance and amendment or right life. An 
alternative interpretation is: "to destroy communities unjusdy.*. . . 

118. If thy Lord had so willed. He could have made 
mankind(1622) one people: but they will not cease to 
dispute. 

1622 Cf. 10:19 . All mankind might have been one. But in Allah's Plan man was 
to have a certain measure of free will, and this made differences inevitable. This 
would not have mattered if all had honestiy sought Allah. But selfishness and 
moral v\Tong came in, and people's disputations became mixed vrith hatred, 
jealousy, and sin, except in die case ol those who accepted Allah's grace, which 
savetl tlieni. The object ol their creation was to raise tliem up spiritually by Allah's 
grace. But if they will choose the path of evil and fall into sin, Allah's decree must 
be fulfilled, and His justice will take its course. In the course of that justice Hell 
will be filled with men and spirits, such is the number of those who go astray. 

119. Except those on whom thy Lord hath bestowed His 
Mercy: and for this did He create them: and the Word 
of thy Lord shall be fulfilled: "I will fill Hell with jinns 
and men all together."(1623) 

1623 Cf. 7:18 and 7:179. If Satan and his evil spirits tempt men from the path of 
rectitude, the resyjonsibility of the tempted, who choose the path of evil, is no less 
than that of the tempters, and they will both be involved in punishment together 
(see also H2:1H). 

120. All that we relate to thee of the stories of the 
messengers,- with it We make firm thy heart: in them 
there cometh to thee the Truth, as well as an 
exhortation and a message of remembrance to those 
who believe. (1624) 

1624 The stories o! the Prophets in ihe Qur'an are not mere iiaiTati\es or 
histories: tlie>' iii\"ol\e three things: (1) they teach the liiglicsi ^])iriliial rriillr. (2) 
tiiey give advice, direction, and warning, as to how we should govern our lives, and 
(3) they awaken our conscience and recall to us the working of Allah's Law in 
human affairs. The story of Joseph in the next Surah is an illustration in point 



143 



The Noble Qur'an 



121. Say to those who do not believe: "Do what ever ye 
can: We shall do our part;(1624-A} 

1624rA Cf. 11:93 and 6:135, n. 957. The worst that you can do will not defeat 
Allah's plan; and as for us who believe, our obvious duty is to do our part as taught 
to us by Allah's revelation (see also 39:39). 

122. "And wait ye! We too shall wait."(1625) 

1625 a: 1 1:93. n. 1.39.3, and 10:102, ii. 1 18 1. 11" the wicked only wait, rliey will see 
how Allah's Plan unfolds itself. As for diose wlio believe, diey are glad to wait in 
])ei tec t confidence, because they know that Allah is good and merciful, as well as 
just and true. 

123. To Allah do belong the unseen (secrets) of the 
heavens and the earth, and to Him goeth back every 



1 2. Yusuf (Joseph) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. A.L.R.(1627) These are the Symbols(1628) (or 
Verses) of the perspicuous Book.(1629) 

1627 For the meaning of these mystic letters, see Introduction to S. 10. 

1628 Aycit Signs, Symbols, verses of tlie Qur'an. Tlie Symbolic meaning is 
particularly appropriate here, as the whole of Joseph's story is a Sign or a Miracle— 
a working exposition of the Plan and Purpose of Allah. 

1629 Cf. 5:1.3 , n. 716. The predominant meaning of Mubin here is: one that 
exfjiains or makes things clear. 

2. We have sent it down as an Arabic Qur'an,(1630) in 
order that ye may learn wisdom. 

1630 Qur'an n\c-A\v^: sonieihing (1) lo l>e read, or (2) recited, or (3) proclaimed. It 
may apply to averse, or a Surah, or to die whole Book of Revelation (Cf. 16:103 
and 41:44). 

3. We do relate unto thee the most beautiful of 
stories,(1631) in that We reveal to thee this (portion 
of the) Qur'an: before this, thou too was among those 
who knew it not. 

1631 Most beautiful of stories: see Introduction to this Surah. Eloquence consists 
in conveying by a word or hint man\' meanings for those who can understand and 
wish to learn wisdom. Not only is Joseph's slor\' "l)cauliiui" in thai sense; Josejih 
himself was renowned for manly beauty: the women of Egypt , called him a noble 
angel ( 12:31 ), and the beauty of his exterior form was a symbol of the beauty of 
his soul. 

4. Behold! Joseph said to his father: "O my father!(1632) 
I did see eleven stars and the sun and the moon: I 
saw them prostrate themselves to me!"(1633) 

1632 For tlie Parable all diat is neeessaiy to know about Joseph is diat he was one 
of the Chosen Ones of Allah. For the story it is necessary to set down a few more 
details. His father was Jacob, also called Israel the son of Isaac, the younger son of 
Abraham, {the cider son Iming been Isma'il, whose stoiy is told in 2:121-129). 
Abraham may be called the Father ol the line of Semitic ()ropliecy. Jacob had tour 
wives. From three of them he had ten sons. In his old age he had from Rachel 
(Arabic Rahil), a very beautiful woman, two sons Joseph and Benjamin (the 



affair (for decision): (1626)then worship Him, and put 
thy trust in Him: and thy Lord is not unmindful of 
aught that ye do. 

1626 Cf. 2:210. There is nothing, secret or open, in our world or in Creation, 
which does not depend ultimately on Allah's Will and Plan. Eveiy affair goes back 
to Him for decision. Therefore we must worsliij) Him and IrusI llim. Worship 
implies many tilings: e.g., (1) lr\ing lo undersland IIis nalure and His Will; (2) 
realising His goodness and gl()r\", and His working in us; as a means to this end, 
(3) kee])ing Him m conslani rcnicinbrance and celebrating His praise, to whom all 
praise is due; and (4) compleleh' identifying our will with His, which means 
obedience to His Law, and service to Him and His creatures in all sincerity (see 
also n. 172). 



1633 Joseph was a mere lad of seventeen. But he was true and frank and 
righteous; he was a type of manh beauty and rectitude. His father loved him 
dearly. His half-brothers were jealous ol hini and hated him. His destiny was 
fjrefigured in the \ision. He was to be exalled in rank above his eleven brotliers 
(stars) and his latiier and mother (sun and moon), l>ul as tiie subse<iuent stor>' 
shows, he never lost his head, but always honoured his parents and repaid his 
brothers' craft and hatred with forgiveness and kindness. 

5. Said (the father): "My (dear) little son! relate not thy 
vision to thy brothers, lest they concoct a plot against 
t hee : ( 1 6 34 ) for Sata n is to ma n an avowed 
enemy!(1635) 

1634 The \'oung lad Yusuf was innocent and did not even know of his brothers' 
guile and hatred, but the father knew and warned him. 

1635 I'lie stoiy is brought uyi at once to its spiritual bearing. These brothers were 
puppets in tiie hands ot E\il. Tlie\' allowed llieir manhood to be subjugated by 
Evil, not remembering tiiat Evil was tiie declared opjiosite or enemy of tiie true 
nature and instincts of manhood. 

6. "Thus will thy Lord choose thee and teach thee the 
interpretation of stories(1636) (and events) and 
perfect His favour to thee and to the posterity of Jacob 
- even as He perfected it to thy fathers Abraham and 
Isaac aforetime! for Allah is full of knowledge and 
wisdom. "(1637) 

1636 If Joseph was to be of tiie elect, he must uiiderst;md and interpret Signs and 
events aright The imagination of the pure sees truths, which those not so 
endowed cannot understand. The dreams of the righteous prefigure great events, 
while the dreams of the futile are mere idle futilities. Even things that happen to us 
are <)ften like dreams. The righteous man receives disasters and reverses, not with 
blasj)lieniies againsi Allah, bul \\\\\\ liunil)le de\<;>tion, seeking to ascertain IIis 
Will. Nor does he recei\e good lorlune wilh arrogance, l>ut as an o])por!uniiy lor 
doing good, to friends and foes alike. His attitude to histories and stories is the 
same: he seeks the edifying material which leads to Allah. 

1637 Whatever happens is die result of Allah's W^ill and Plan. And He is good 
and wise, and He knows all things. Tlierelore we must trust Ilini. In Joseph's case 
he could look back to his fathers, and to Abraham, the True, the Righteous, who 
through all adversities kept his Faith pure and undefiled, and won through. 



-*-*n 



youngest). At the time this story begins we may suppose that Joseph was about 
seventeen years of age. The place where Jacob and his family and his Hocks were 
located was in Canaan, and is shown by tradition near modern Xablus (ancient 
Sliecliem), some tliirt\' miles nortii ot Jerusalem . The traditional site of the well 
into which Joseph was tiirown by his bi otiiers is still shown in tiie neighbourhood. 



144 



The Noble Qur'an 



7. Verily in Joseph and his brethren are signs (or 
symbols) for seekers (after Truth). (1638) 

1638 111 Joseph's story we have good and evil contrasted in so many different ways. 
Those in search of true spiritual knowledge can see it embodied in concrete 
events in this story of many facets, matching the colours of Joseph's many- 
coloured co;it. 

8. They said: "Truly Joseph and his brother are loved 
more by our father than we: But we are a goodly 
body!(1639) really our father is obviously wandering 
(in his mind)! 

1639 The ten broiliers envied and hated their innocent younger brothers, Joseph 
and Benjamin. Jacob had the wisdom to see that his young and innocent sons 
wanted [jroteetion and to i)ercei\"e Joseph's s])iriUial grealness. But his wisdom, to 
them, was folly or madness or inibecilit\', l)eeause it touched their self-love, as 
truth often does. And they relied on ihe brute strength of numbers— the ten hefty 
brethren against old Jaeol), die lad Joseph, and the boy Benjamin! 

9. "Slay ye Joseph or cast him out to some (unknown) 
land, that so the favour of your father may be given to 
you alone: (there will be time enough) for you to be 
righteous after that!"(1640) 

1640 There seems to be some irony here, consistent with the cynical nature of 
these callous, worldly-wise brethren. The goodness of Joseph was a reproach to 
their own wickedness. Perhayjs the grieved father contrasted Joseph against them, 
and sometimes spoke <>l it: "Why don't\<;>u be good like Joseph?" This was gall 
and w<)rmwood to them. Real goodness was to dieni nothing but a name. Perliayjs 
it only suggested hypocrisy to iheni. So the\' ])lotled to get rid ol Jose])h. In their 
mean hearts they tliought that would bring back their fatlier's love whole to them. 
But they valued that love only for what material good they could get out of it. On 
the other hand their father was neither foolish nor unjusdy partial. He only knew 
the difference between gold and dross. They say in irony, "Let us first get rid of 
Joseph. It will be time enough then to pretend to be 'good' like him, or to repent 
ot our crime after we have had all its benefits in material things!" 

10. Said one of them: "Slay not Joseph, but if ye must do 
something, throw him down to the bottom of the well: 
he wil I be picked up by some ca ra va n of 
travellers."(1641) 

1641 One of the brethren, perhaps less cruel l>y nature, or perlia])s more \\"orl(lly- 
wise, said: "Why undertake the risk ot blood-guiltiness? Throw lum into the well 
you see there! Some tra\ellers jiassing by will ])ick him u]) and reiiune him to a tar 
countr\'. II not, at least ivc shall not have killed him:" 'I'his was false casuistr>', but 
such casuistiy appeals to sinners of a certain kind of temperament. The well was 
apparendy a tiry well, deep enough to prevent his coming out, but with no water in 
which he could be drowned. It was Allah's Plan to save him ahve, but not to make 
Joseph indebted to any of his brethren for his life! 

11. They said: "O our father! why dost thou not trust us 
with Joseph,- seeing we are indeed his sincere well- 
wishers?(1642) 

1642 The ])lot ha\ ing been formed, the bretliren proceed to put it into execution. 
Jacob, knowing the situation, did not ordinarily trust his beloved Joseph with the 
brethren. The latter therefore remonstrate and feign brotherly affection. 

12. "Send him with us tomorrow to enjoy himself and 
play, and we shall take every care of him. "(1643) 

1643 They did not expect their protestations to be believed. But they added an 
argument that might appeal both to Jacob and Joseph. They were going to give 
their young brother a good time. Why not let him come out with them and play 
and enjoy himself to his heart's content?' 

13. (Jacob) said: "Really it saddens me that ye should 
take him away: I fear lest the wolf should devour him 
while ye attend not(1644) to him." 

1644 Jacob did not know die precise ])lot, l>ut he had strong misgivings. But how 
could he ])ut offtliese l)retliren? 11 they were driven to o])en hostility, they would 
be certain to cause him harm. He must deal vridi the brediren wisely and 
cautiously. He pleaded that he w as an old man, and would miss Joseph and be sad 
without him. And after all, Joseph was not of an age to play with them. They 
would be attending to their own affairs, and a wolf might come and attack and kill 
Joseph. In sayir^ this he was really unwittingly giving a cue to the wicked ones, for 



they use that very excuse in verse 17 below. Thus the wicked plot thickens, but 
there is a counter-plan also, which is drawing a noose of lies round the wicked 
ones, so that they are eventually driven into a comer, and have to confess their 
own guilt in verse 91 below, and through repentance obtain forgiveness. 

14. They said: "If the wolf were to devour him while we 
are (so large) a party, then should we indeed (first) 
have perished ourselves!"(1645) 

1645 Jacol)'s ol)jections as stated could be easily rebutted, and the brethren did so. 
They would be eleven in the partv', and the ten strong and grown-up men would 
have to ])erish before the wolf could touch the young lad Joseph! So they 
jjrevailed, as verbal arguments are apt to prevail, when events are weaving their 
web on quite another Plan, which has nothir^ to do with verbal arguments. 
Presumably Benjamin was too young to go with them. 

15. So they did take him away, and they all agreed to 
throw him down to the bottom of the well: and We put 
into his heart(1646) (this Message): 'Of a surety thou 
Shalt (one day) tell them the truth of this their affair 
while they know (thee) not. ' (1647) 

1646 Allah was with Joseph in all his difficulties, sorrows, and sufferings, as He is 
with all His servants who put their trust in Him. The poor lad was betrayed by his 
brothers, and left, perhaps to die or to be sold into slavery. But his heart was 
undaunted. His courage never failed him. On the contrary he had an inkling, a 
])resentimeiit, of things that were to be— that his own rectitude and beauty of soul 
would laud him on his feet, and perhaps some day, his brothers would stand in 
need of him, and he would be in a ]K)^iti<)ii to fulfil that need, and would do it 
gladly, [)ut(ing them to shame for their present ])lottiiig and betrayal of him. 

1647 riii>i situation ornirred w hen Joseph later on l)ecaiiic the governor ol Kgv ])t 
and his brothers stood before tiim suing for his assistance aldiough they did not 
know that he was their betrayed brother; see 12:89 below, also 12:58. 

16. Then they came to their father in the early part of the 
night, weeping. (1648) 

1648 The plotters were ready with their false tale for their father, but in order to 
make it appear plausible, they came sometime after sundown, to show that they 
had made an effort to search for their brother and save him. 

17. They said: "O our father! We went racing with one 
another,(1649) and left Joseph with our things; and 
the wolf devoured him.... But thou wilt never believe 
us even though we tell the truth."(1650) 

1649 They wanted to make out that they were not negligent of Joseph. They were 
naturally having games and exercise, while the boy was left with their belongings. It 
was the racing that prevented them from seeing the wolf. And Jacob's fears about 
die wolf ( 12:13 above) made them imagine that he would swallow the wolf story 
readily. 

1650 They were surprised tbat Jacob received the story about the wolf with cold 
incredulity. So they grew petulant, put on an air of injured innocence, and brought 
out the blood-stained garment described in the next verse. 

18. They stained his shirt(1651) with false blood. He 
said: "Nay, but your minds have made up a tale (that 
may pass) with you,(1652) (for me) patience is most 
fitting: Against that which ye assert, it is Allah (alone) 
Whose help can be sought".. 

1651 Jose])h wore a ganiieiit o[ iiian\" c()l()iii>>, which wa>, a >,])ccial ganiient 
peculiar to liiin. II the l)retlireii could produce it l>I()od-staiiied belore their lather, 
they thought he would be convinced dia( Josejih had been killed by a wild beast. 
But the stain on the garment was a stain of "false blood" —not the blood of Joseph, 
but the blood of a goat which the brethren had killed expressly for this purpose. 
Their device, however, was not quite convincing because, as some Commentators 
have pointed out, the garment was intact which is inconceivable if a wolf had 
indeed devoured Joseph. (R). 

1652 Jacob saw that there had been some loul ])lay, and he did not hesitate to say 
so. In effect he said: "All me! the tale may tell may be good enough for you, who 
invented it! But what about me, your aged father? What is there left in Ufe for me 
now, with my beloved son gone? And yet what can I do but hold my heart in 
patience and implore Allah's assistance? I have faith, and I know that all that He 
does is for the best!" 



145 



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19. Then there came a caravan(1653) of travellers: they 
sent their water-carrier (for water], and he let down 
his bucket (into the well). ..He said: "Ah there! Good 
news!(1654) Here is a (fine) young man!" So they 
concealed him(1655) as a treasure! But Allah knoweth 
well all that they do!(1656) 

1653 'I'hcii comes ihc c;u'a\;iii ol unknown travcUcrs-Midianitc or Arab nicrclianls 
tra\'clling to Kg">"])t w ith merchandise, such as the hahii ol (lilcad in IVansiordania. 
In accordanee with custom the caravan was precctled by adv ance jiarties to search 
out water and pitch a camp near. They naturally went to the well and let down 
their bucket. 

1654 The water carrier is surprised and taken aback, w iien he huds a youth of 
comeh' appearance, innocent like an angel, widi a lace as i)right as ihe sun! What 
is he to make ot it? Anyhow, to see him is a delight! And he shouts it out as a 
piece ot good news. Some Commentators think that "BusJini", the Aral)ic word tor 
"Good news", is a proper noun, the name ot tlie comjjanion to whom he shouted. 

1655 II \\as a cara\an ol merchanls, and llie\" think ol e\cr\lliing in lernis ol the 
mone\' lo be made out ol il! Here was an unknown, unclaiincd \"oulh, ol 
surpassing beaul\', with a])pareiitly a mind as relined as was his external beauK'. II 
lie could he sold in the opulent shue markets ol Memphis or whale\"er was the 
capital ot tlie Hyksos Dynastj' tlien ruling in Eg>'pt (see Appendix IV tollowing S. 
7), What a price he would fetch! They had indeed lighted upon a treasure! And 
they wanted to conceal him lest he was another's slave and had run away from his 
master who might come and claim him! The circumstances were peculiar and the 
merchants were cautious. Bida'ah - stock in trade: capital; money; wealth; treasure 
(Cf. 12:62). 

1656 i'o ditterent minds the situation appeared ditierent. Joseph must have telt 
keenly the edge of his brethren's treason. His father Jacob was lost in the sorrow 
of the loss of his best-beloved son. The brethren were exulting in their plan of 
getting rid of one whom they hated. The merchants were gloating over their gains. 
But the horizon of all was limited. Allah knew their deeds and their feelings and 
motives, and He was working out His ovra Plan. Neither the best of us nor the 
w orst ol us know whellier our Desfiin is leading us-how evil plots are defeated and 
goodness comes to its own in inar\"eloiis ways! 

20. They sold him for a miserable price, for a few 
dirhams(1657) counted out: in such low estimation 
did they hold him!(1658) 

1657 Dh'lKini; troin Greek, dniclnnn, a small siher coin, which v aried in weight 
and value at different times and in ditterent States. (R). 

1658 And so the most ])recious ol human lives in the age was sold into slavery for 
a lew siher ])ieces! (R). 1().)H-A. In popular tradition the wife of the Egyptian 
courtier is ideiitilied as Ziilaykha. |Eds|. 

21. The man in Egypt(1659) who bought him, said to his 
wife: "Make his stay (among us) honourable:(1660) 
may be he will bring us much good, or we shall adopt 
him as a son." Thus did We establish Joseph in the 
land,(1661) that We might teach him the 
interpretation of stories(1662) (and events). And 
Allah hath full power and control over His affairs; but 
most among mankind know it not.(1663) 

1659 Joseph is now clear ol Ins jealous brcdiren in the land ol Canaan . The 
merchants take him lo Kg>])l . In the city ot Memphis (or whalexer was the 
Eg\'])tian ca])ital then) he was ex])osed lor sale by the merchants. The merchants 
had not miscalculated, lliere was a ready market for him: his handsome 
presence, his winning ways, his purity and innocence, his intelligence and integrity, 
combined with his courtesy and noble manliness, attracted all eyes to him. There 
was the keenest competition to purchase him, and in the highest Court circles. 
Every competitor was outbid by a high court official, who is called in verse 30 
below "the 'Aziz" (the Exalted in rank). (R). 

1660 See last note. Ulie Aziz's motive was perhaps workily. Such a handsome, 
attractive, intelligent son would get him more honour, dignity, power and wealth. 
(R). 

1661 How unerringly Allah's plan works! To teach Joseph wisdom and jiower, he 
had to he tested and ])roved in righteousness, and advanced in Eg>'pt , and the way 
])repared lor Israel and his ])osterit"\" to ])roclaim Allah's truth to the world and to 
make possible tlie subsequent missions ot Moses an<l al Mustafa (R). 

1662 Ahadith might be stories, things imagined or related, things that happened, 
in Ufe or in true dreams. To suppose that phenomenal events are the only reality 
is a mark of one-sided materialism. As Hamlet said to Horatio, "there are more 



things in heaven and earth, Horatio, than are dreamt of in your philosophy." 
External events have their own limited reality, but there are bigger realities behind 
them, and sometimes appear darkly in the \isions of ordinary' men, but more 
clearly in the \isions ot poets, seers, sages, ;md prophets. Joseph had to be ti ained 
in seeing the realities behind events and visions. lie was hated by his brothers and 
sold diem into sla\ery: they were sending him into the land ol Eg\])t , where he 
was to rule men. He loved his tatlier dearly and was sepaiated from him, and his 
mother had died early; but his affection was not blunted, but drawn to a keener 
edge when his benevolent work benefited millions in Egypt , and in the world. His 
own vision of star, sun, and moon prostrating themselves before him, was no idle 
dream of a selfish fool, but the prefigurement of a power, which, used rightly, was 
to make his own honour an instrument of service to millions he had not seen, 
through men and women whose own power and dignity were sanctified through 
hini. He was lo understand the hidden meaning <)f what seemed futilities, 
blunderings, snares, e\ il plottings, hn e gone wrong, and jiower used t>Tannically. 
He was to interpret ti utli to tliose who would never have reached it otherwise. 

1663 Cf.: There is a divinity that shapes our ends, rough hew them as we will." 
Only, in Shakespeare, (Hamlet, V. 2), we have a vague and distant ideal, an 
irresolute striving, an unsuccesshil attempt at getting beyond "this too, too solid 
flesh"! In Joseph we have the I*io])het of Allah, sure in faith, above all carnal 
motives, and advancing the destin\' ot mankind with a conscious yjurpose, as the 
scroll of knowledge, wisdom, and power, untolds itsell before him by the grace of 
Allah, AU-Good and AU-PowerfUl. 

22. When Joseph attained(1664) His full manhood. We 
gave him power and knowledge: thus do We reward 
those who do right.(1665) 

1664 When Joseph left Canaan , he was a young and immature lad of seventeen 
or eighteen, but his nature was innocent and good. Through the vicissitudes of his 
fortune in Eg\7)t , he grew in knowledge, judgement, and yxnver. 

1665 Muhsinin: tiiose who do right, tliose who do good. Both ideas are implied. 
In following the right conduct, you are necessarily doing good to yourself and to 
others. 

23. But she in whose house he was, sought to seduce 
him(1666) from his (true) self: she fastened the 
doors, and said: "Now come, thou (dear one)!" He 
said: "(Allah) forbid! truly (thy husband) is my lord! 
he made my sojourn agreeable! truly to no good come 
those who do wrong!"(1667) 

1666 The 'Aziz had treated Joseph with honour: he was more his guest and son 
than his slave. In trying to seduce Joseph in these circumstances, his wife was guilty 
of a crime against Josejjh's own honour and digiiit\". And there was a third fault in 
her earthly hne. True love blots Self out: il thinks more ol the lo\"ed one than of 
die Sell. The 'Aziz's wile was seeking the salislactioii ol her own sellish passion, 
and was in treason against Joseph's jiure soul and his high deslmy. Il w as inevitable 
thatjoseph should repel the advances made by tlie wile ot tlie courtier. (R). 

1667 Joseph's plea in rejectir^ her advances is threefold:' (1) I owe a duty, and so 
do you, to your husband, | the 'Aziz; (2) the kindness, courtesy, and honour, with 
which he has treated me entitled him to more than mere gratitutle from me; (^5) in 
any case, do you not see that you are harbouring a guilty passion, and that no good 
can come out of guilt? we must all obey laws, human and divine.' (R). 

24. And (with passion) did she desire him, and he would 
have desired her, but that he saw the evidence(1668) 
of his Lord: thus (did We order) that We(1669) might 
turn away from him (all) evil and shameful deeds: for 
he was one of Our servants, sincere and purified. 

1668 She was blinded with passion, and his ])lea had no ctfecl on her. He was 
human alter all, and her passionate love and her beaut>' placetl a great temptation 
in his path. But he had a sure refuge-his faith in Allah. His spiritual eyes saw 
something that her eyes, blinded by passion, did not see. She thought no one saw 
when the doors were closed. He knew that Allah was there and everywhere. That 
made him strong, and proof against temptation. 

1669 The credit ot our being sa\"ed Irom sin is due, not lo our weak earthly 
nature, but to Allah. We can only tiy like Joseph, to be ti ue and sincere: Allah will 
purify us and save us from all that is wrong. Tempted but true, we rise above 
ourselves. 

25. So they both raced each other to the door, and she 
tore his shirt from the back:(1670) they both found 
her lord near the door. She said: "What is the (fitting) 
punishment for one who formed an evil design against 



146 



The Noble Qur'an 



thy wife, but prison or a grievous 
chastisement?"(1671) 

1670 With his master's wife in her mad passion, the situation became intolerable, 
and Joseph made for ihe door. She van after him lo delaiii him. She tnj^ged at his 
garment to detain hini. As he \\a>, rclrcalmg, slie could oiil\' catch hold ot the back 
ot his shirt, and in llie siruggle she lore it. He was determined to o])en the door 
and leave die ])lace, as it was useless to argue witli her in her mad ])assion. When 
the door was opened, it so happened that the 'Aziz was not tar off. We need not 
assume that he was spying, or had any suspicions either of his wife or Joseph. In 
his narrow limited way he was a just man. We can imagine his wife's consternation. 
One guilt leads to another. She had to resort to a lie, not only to justify herself but 
also to have her revenge on the man who had scorned her love. Slighted love (of 
the physical kind) made her ferocious, and she lost all sense of right and wrong. 
(R). 

1671 Her lie and her accusation were plausible. Joseph was found with his dress 
disarranged. She wanted the inference to be drawn that he had assaulted her and 
she had resisted. For one in his yjosition it was a dreadful crime. Should he not be 
consigned to a dungeon or at least scourged? Perhaps she hoped that in either 
case he would be more [iliable to her designs in the future. 

26. He said: "It was slie that sought to seduce me - 
(1672) from my (true) self." And one of her household 
saw (this) and bore witness, (thus):-(1673) "If it be 
that his shirt is rent from the front, then is her tale 
true, and he is a liar! 

1672 Joseph bore himselt with dignit>\ lie was too great and noble to indulge in 
angr\' recrimination. But he had to tell the truth. And he did it witli quiet 
simplicity, widiout argument or bitterness-and not caring whether he was believed 
or not. The love game was hers, not his, and it went too far in seeking to assault 

his ])erson.' 

1673 In the nature of things there was no eyewiuiess to what had happened 
beliveen ihem. Bill as there was a scene and die whole household collected, 
wisdom came through one who was not immediateh' concerned. They say it was a 
child. If so, it illustrates tlie trutli tliat die most obvious diings are not noticed by 
people who are excited, but are plain to simple people who remain calm. Wisdom 
comes often through babes and sucklings. 

27. "But if it be that his shirt is torn from the back, then 
is she the liar, and he is telling the truth!"(1674) 

1674 If Joseph's shirt was torn at the back, he must obviousK' ha\e been retreating, 
and the wife ot the 'iVziz must Ime been tugging Ironi behind. .\o one could 
doubt who was the guilt\' part}'. E\"er\ body saw it, and the 'iVziz was coiu inced. (R). 

28. So when he saw his shirt,- that it was torn at the 
back,- (her husband) said: "Behold! It is a snare of 
you women!(1675) truly, mighty is your snare! 

1675 When the real fact became clear to e\"er\<;>ne, die 'Aziz as head ol the 
household had lo decide what to do. His own ])osilioii \vas dillicult, and il was 
made ridiculous. He was a high officer of state, say Grand Chamberlain. His 
dignity and rank were advanced by the so-called marriage with a high-born 
Princess. Was he going to proclaim to the world that his wife was running after a 
shn'ci' He v^'as jjrobably fond of her, and he saw the innocence, loyalt\', and 
sterling merit ol Joseph. He must tieat the whole affair as a woman's prank-die 
madness of sex-love, and the tricks and snares connected with sex-love. He must 
take no further action but to rate his life and do justice. (R). 

29. "O Joseph, pass this over! (O wife), ask forgiveness 
for thy sin, for truly thou hast been at fault!"(1676) 

1676 As was onh' fair, he ajjologised to Joseph and begged him to gi\ e no furdier 
thought to the injur\' |hat had been done to him, first by the lo\e-snare of his wife, 
secondh', b\' die utterly false charge matle against him, and thirdly, by the scene, 
which must have been painful to a man of such spotless character as Joseph. That 
was not enough. He must ask his wife humbly to beg J oseph's pardon for the 
wrong that she had done him. And he must further ask her to consider her 
unbecoming conduct in itself, apart from any wrong done to Joseph. (R). 

30. Ladies said in the City: "The wife of the (great) 
'Aziz(1677) is seeking to seduce her slave from his 
(true) self: Truly hath he inspired her with violent 
love: we see she is evidently going astray."(1678) 

1677 '/iziz: tide ot a nobleman or oflicer of Court, of liigh rank. Considering all 
the circumstances, the office of Grand Chamberlain or minister may be indicated. 



But "Aziz" I think is a tide, not an office. I have not translated the tide but left it as 
it is. "Excellency or "Highness* would have specialised modem associations which I 
want to avoid. 

1678 The Aziz's just, wise, and discreet conduct would have closed tlie particular 
episode of his wife's guilt)' conduct if only The women had left her alone and she 
had not foolishly thought of justifying her conduct to diem. The 'Aziz had 
reproved her, and he had the right and authority so to do. He also probably 
understood her, Joseph by his behavior had upheld the highest standard both for 
himscll and for her. (R). 

31. When she heard of their malicious talk, she sent for 
them and prepared a banquet(1679) for them: she 
gave each of them a knife: and she said (to Joseph), 
"Come out before them." When they saw him, they did 
extol him, and (in their amazement) cut their hands: 
they said, "(Allah) preserve us! no mortal is this! this 
is none other than a noble angel!" 

1679 When her reputation began to be [julled to jjieces with sundry exaggerations 
and distortions and malicious innuendos, the v\ife ot 'Aziz invited all the ladies in 
society' to a grand baii([iiel. \Ve can imagine them reclining at ease after the 
manner ol iashionahle han([iiets. When dessert was reached and the talk flowed 
IrccK' ahoiil the gossi]) and scandal which made their hostess interesting, the\' were 
jiisl ahuiil lo cut the fruit widi their kni\"es, when, behold! Jose|)li was brought into 
dieir midst. Imagine die consternation which his beauty caused, and the havoc it 
played with their hearts! "Ah!", thought the wife of 'Aziz "now is your hypocrisy 
self-exposed! What about your reproaches to me? You have yourselves so lost 
your self-control that you have cut your ringers!" (R). 

32. She said: "There before you is the man about whom 
ye did blame me! I did seek to seduce him from his 
(true) self but he did firmly save himself 
guiltless!(1680)....and now, if he doth not my bidding, 
he shall certainly be cast into prison, and (what is 
more) be of the company of the vilest!" 

1680 Her speech is subde, and shows that any repentance or compunction she 
may have felt is blotted out by the collective crowd menbilitv- into which she has 
deliberately invited herself to fall. Her speech falls into two [jarts, with a hiatus 
between, which I have marked by the [junctuatitm mark (. . .) In the first [jart there 
is a note of trium])h, as much as to sa\', "Now \'oii see! Mine was no vulgar passion! 
You are just as susceptible! You would have done the same thing!" Finding 
encouragement from their passion and their fellow-feelings, she openly avows as a 
woman amorist women (by a sort of freemasonry) what she would have been 
ashamed to acknowledge to others before. She falls a step lower and boasts of it A 
step lower still, and she sneers at Joseph's innocence, his firmness in saving 
himself guiltiess! There is a pause. The tide of passion rises still higher, and the 
<lreadful secxjud part of her s[)eech begins. It is a sort of joint consultation, though 
she speaks in monologue. 'I'lie \iomen all agree that no man has a right to resist 
their solicitations. Beaul\' spurned is llie highest crime. And so now she rises to 
die height of tragic guilt and threatens Joseph. She forgets all her finer feelings, 
and is overpowered b\' brute [jassion. After all, he is a slave and must obey his 
mistress! Or, there is prison, antl the company of the vilest, instead of the caresses 
of beauty and fashion in high places!" Poor, deluded, fallen creature! She sank 
lower than herself, in seeking the support of the crowd aroimd her! AVhat pain 
and suffering and sorrow can cxyjiate the depth of this crime? (R). 

33. He said: "O my Lord! the prison is more to my liking 
than that to which they invite me:(1681) Unless Thou 
turn away their snare from me, I should (in my 
youthful folly) feel inclined towards them and join the 
ranks of the ignorant."(1682) 

1681 "7h which they invite me. "Notice it is now "they" not "she". Where there was 
the snare of one woman before, it is now the collective snare of many women— of 
womankind! 

1682 Joseph's speech is characteristic. Like a true Prophet of Allah, he takes 
refuge in Allah. He knows the weakness of human nature. He \vould not pit his 
own strength against the whole assault of evil. He will rely on Allah to turn evil 
away from him, and praise Him alone for any success he achieves in his fight It is 
only the ignorant who do not know man's weakness and Allah's strength! 

34. So his Lord hearkened to him (in his prayer), and 
turned away from him their snare:(1683) Verily He 
heareth and knoweth (all things). 



147 



The Noble Qur'an 



1683 Joseph was saved from the wiles of the women, which would have degraded 
him. But more, his truth and character were completely vindicated in the eyes of 
all concerned by the avowal of the wife of the 'Aziz. (R). 

35. Then it occurred to the men(1684) after they had 
seen the signs, (that it was best) to imprison him for a 
time. 

1684 When Joseph's character was eoni])letel\' \in(licate<l, there was no disgrace 
on him in being sent to prison atler that. On ihe contran" the l)lanie now would 
attach to those who, for their own selfish motives, restiicted his liberty' for a time. 
As a matter of fact, various motives on the part of the many actors in this drama 
converged towards that end. For Joseph, prison was better than the importunities 
of the women, and now, not one woman, but all society women were after him. 
To the women themselves it looked as if that was a lever which they could use to 
force his compliance. Vain, deluded creatures, to think that a man of God could 
he forced from the path ot rectitude \)\ llirc;ils or bribes. To the 'Aziz it appears as 
it it might be in his wife's best interests tiial lie should disappear from her view in 
[jrison. The decisive tactor was the yicw of the men generally, who were alarmed 
at the consternation he had caused among the women. They knew diat Joseph was 
righteous: they had seen the Signs of Allah in his wonderful personality and his 
calm and confident fortitude. But, it was argued, it was better that one man (even if 
righteous) should suffer in prison rather than that many should suffer from the 
extraordinary disturbance he was unwittingly causii^ in their social life. Not for the 
first nor for the last time did the righteous suffer plausibly for the guilt of the 
guilty. And so Joseph went to prison— for a time. (R). 

36. Now with him there came into the prison two young 
men. (1685) Said one of them: "I see myself (in a 
dream) pressing wine." said the other: "I see myself 
(in a dream) carrying bread on my head, and birds are 
eating, thereof. "(1686) "Tell us" (they said) "The 
truth and meaning thereof: for we see thou art one 
that doth good (to all). "(1687) 

1685 Now ofjcns another chapter in Joseph's life. The Plan of Allah develops. 
The wicked might plot; the weak might be swayed by specious arguuieuts: but 
ever\'thing is used b\' the l'ni\"ersal Plan tor its own l>eneiiccut ])urp()>,cs. Joseph 
must get iulo touch with the King, in order io work out the salvation ot Eg>'pt , and 
yet it must he llirough no ol)Iigaiion Io smaller uicu. And he must diffuse his 
personalily and leach the truth to men of all sorts lu prison. 

1686 Two men came to the prison about the same time as Josejjh. They were 
both a[)f)arently officers of the king, who had incurred his wrath. One was a 
cu])l)earer (or butler or chiet steward) whose duty was Io pre])are ihe king's wines 
and drinks. The olher was the king's l)aker, whose dut\" was to ])re])are the king's 
hread. 'l'he\' were l>oih lu disgrace. The lormer dreamed that he was again 
cariying on his duties and pressiug wmc: the latter thai he was carrying bread, but 
it <li<l not reach his master, for the l>irds ale oi it. 

1687 Both these men saw the Signs ol Allah al)oul Jose])h. They felt not only that 
he had wisdom, bui thai he was kiud and l>ene\<>lenl, aud would gi\"e ol his 
wisdom even to strangers like themselves. Phey tlierefore told him tlieir tlreanis 
and asked him to interpret them. 

37. He said: "Before any food comes (in due course) to 
feed either of you, I will surely reveal to you the truth 
and meaning of this ere it befall you. (1688) That is 
part of the (Duty) which my Lord hath taught 
me. (1689) I have (I assure you) abandoned the ways 
of a people that believe not in Allah and that (even) 
deny the Hereafter.(1690) 

1688 The dream ol oue torehoded good to hiui, aud ol the olher, e\il to liun. Il 
was good tliat each should prepare for his fate. Butjoseph's mission was lar higher 
than that of merely foretelling events. He must teach the truth of Allah and the 
faith in the Hereafter to both men. He does that first before he talks of the events 
of their phenomenal life. And yet he does it so tenderly. He does not tantalise 
them. In effect he says. You shall learn everything before our next meal, but let 
me first teach you Faith!" 

1689 Joseph does not preach a pompous sermon, or claim any credit to himself 
for placir^ himself at their service. He is just doing his duty, and the highest good 
he can do to them is to teach them Faith. 

1690 Phese men were Egyptians, perhaps steeped in materialism, i<lolatry, and 
polytheism. He must teach iheui the Cosyiel of ITnit\'. And he does it simfjly, by 
appealing to his own ex])erieuce: 1 ha\e foimd the Lord good: in pros])erit\' and 
adversitj' 1 have been supported by Faitli: in life no man can live by error or evil: 
perhaps one of you has done some wrong for which you find yourself here: 



perhaps one of you is innocent: in either case, will you not accept Faith and live 
forever? 

38. "And I follow the ways(1691) of my fathers,- 
Abraham, Isaac, and Jacob; and never could we 
attribute any partners whatever to Allah, that (comes) 
of the grace of Allah to us and to mankind: yet most 
men are not grateful. 

1691 Again the same note of personal modesty. You may think I am as young as 
you, or \()uuger. Yes, but I lia\"e the lieritage of great men renowned for wisdom 
aud truth, such a>, Abraham, Isaac, audjarob. Surch' wh'Ai they knew is worlli>' of 
respect. i\e\'er did ihey swer\"e a liair's breadth Ironi ibc (Jos])el ol UniU'. It is not 
that we boast. It was Allah's grace llial lauglil us aud Allah's grace is teaching all 
maukiud. But men show their ingratitude b\' nueuliug other so-called gods.' 

39. "O my two companions(1692) of the prison! (I ask 
you): are many lords differing among themselves 
better, or the One Allah, Supreme and Irresistible? 

1692 Note the personal touch again. 'Are we not also companions in misfortune? 
And may I not speak to you on terms of perfect equality— as one prisoner to 
another? Well then, do you really think a conflict of heterogeneous gods is better 
than Allah, the One (and Only), Whose yjower is Snyneme and Irresistible?" (R). 

40. "If not Him, ye worship nothing but names which ye 
have named,-(1693) ye and your fathers,- for which 
Allah hath sent down no authority: the command is for 
none but Allah. He hath commanded that ye worship 
none but Him: that is the right religion, but most men 
understand not... 

1693 It \'ou name other gods, they are nothing but your inventions— names which 
you and your lathers put fonvard without any realit\' behind them. Who ga\'e you 
authority to do any such thing? 'Phe onl\' realit\' is Allah. Authority cau come Irom 
Ilim alone. It is onh' lor Ilim lo command. And He has dislinclh" commanded 
you to worship noue odier lliau Iliui. That is the only religion thai is right— that 
has stood and will stand and endure forever. He has revealed it at all times by His 
Messengers and by His Signs. If men fail to understand. It is their own fault (Cf. 
7:71, 13:33, and 53:23). 

41. "O my two companions(1694) of the prison! As to 
one of you, he will pour out the wine for his lord to 
drink:(1695) as for the other, he will hang from the 
cross, and the birds will eat from off his head(1696). 
(So) hath been decreed that matter whereof ye twain 
do enquire"... 

1694 Having fulfilled his great duty, that touchir^ the things of the spirit, Joseph 
now passes on, and comes to the things in which they were immediately 
interested-the (juestions which they had asked him about their dreams and what 
they prognosticated of their immediate future. Notice how Joseph again puts 
himself into symyjathy ^vith them by re[)eating the yjhrase of camaraderie, "my two 
companions o! the prison!" Por one he has good ne\\s, aud lor ihe other, bad 
news. He does not mince matters or waste words. He just barely tells the truth, 
hoping that the higher spiritual truths of which he has spoken will appear in their 
eyes, too, as of more importance than mere earthly triumphs or disasters— (in 
Kipling's words) "both impostors all the same." 

1695 The cii[)bearer had yjcrhaps been ])ro\ed iunoceut of the crime which had 
been charged against him, aud was to be restored to the favour oi the King. He 
was to carry die cup and be the king's confidant again. How much more good he 
could do now, after the spiritual influence he had imbibe<l from Joseph, the 
Prophet of Allah! He was more fortunate in having had Joseph's company than in 
being restored to his intimate position with the king! Yet he was not a perfect man, 
as we shall see presently. 

1696 Por the baker, alas! he had bad news, aud he tells it directly without 
tantalising him. Perhaps he had been fountl guiltj'— perhaps he liatl been really 
guilty— of some act of embezzlement or of joinir^ in some palace intrigue, and he 
was to die a malefactor's death on the cross, followed by exposure to birds of the 
air— vultures pecking away at his eyes and cheeks, and all that had been his face 
and head! Poor man! If he was guilty, Joseph had taught him repentance, and we 
should like to think that he lost in this life but gained in the next If he was 
innocent, die cruel deadi did not affect him. Joseph had shown him a higher and 
more lasting lioyjc in the Hereafter. 

42. And of the two, to that one whom he consider about 
to be saved, he said: "Mention me to thy lord. "(1697) 



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But Satan made him forget(1698) to mention him to 
his lord: and (Joseph) lingered in prison a few (more) 
years.(1699) 

1697 .Tosci)h never mentioned himself in intei [)i eting the dreiim, nor ever thought 
ot himself in his kindness to his fellow-siitterers in prison, h was allerwards, when 
tlie eiipbearer's dream eame tnie, and he was being released on being restored to 
favour, that we can imagine him taking an aileelionatc k'a\e ol Jose])h, and e\"en 
asking him ni his ehition ii he conld do anydiing lor Josejih. Jose])h had no need 
ot eardih" [a\()urs— k'asl ol all, Irom kings or dieir fa\<;>nrites. 'I'he di\ine grace was 
enough tor him. But he had great work to do, which he could not do in prison- 
work for I^ypt and her king, and the world at large. If the cupbearer could 
mention him to the king, not by way of recommendation, but because the kirk's 
own justice was being \'iolated in keeping an innocent man in prison, perhaps that 
might help to advance the cause of the king and of Egypt And so he said, 
"Mention me to King." 

1698 The eternal Plan does not put Allah's Prophets under obligations to men 
commandir^ mere worldly favour or earthly power. If they are given a chance, the 
obligation is on the worldly men, however highly placed. . . In this case, the poor 
cupbearer was but human. When he was in the midst of the Court, he forgot the 
poor fellow-prisoner languishing in prison. In this he yielded to the lower part of 
his nature, which is guided by Salan. (R). 

1699 A few (imu'c) ycms: buV in Arabic signihes a small indefinite number, say up 
to 3, 5, 7 or 9 years. 

43. The king (of Egypt) said: (1700) "I do see (in a 
vision) seven fat kine, whom seven lean ones devour, 
and seven green ears of corn, and seven (others) 
withered. O ye chiefs! Expound to me my vision if it be 
that ye can interpret visions." 

1700 The King is holding a Council. His confidential adviser the cupbearer is 
present The King relates his double dream-of seven fat kine being devoured by 
seven lean ones, and of seven fine full green ears of com (presumably being 
devoured) by seven dry withered ears. 

44. They said: "A confused medley of dreams: and we are 
not skilled in the interpretation of dreams. "(1701) 

1701 No one in the Council apparendy wanted to take the responsibility either ot 
inkiprding llie dream, or of carrying out any measures consequent on the 

inleiprclalion. 

45. But the man who had been released, one of the two 
(who had been in prison) and who now bethought him 
after (so long) a space of time, said: "I will tell you 
the truth of its interpretation: send ye me 
(therefore)."(1702) 

1702 At length the cupbearer's conscience was awakened. He thought of Joseph. 
He Joseph) was a truthful man, and the cupbearer knew by personal experience 
how skillful he was in the interpretation of dreams. Perhaps he could get him 
released at this juncture by getting him to interjMct the king's dream. If he had 
been frank, straight, and direct, he would ha\e inentifmed Jose[)h al once, and 
presented him to Pharaoh. But he had \\"orldl\' subdet>'. lie wanted some credit 
tor liimseli, al llie same lime llial he luliillcd an old obligation. His ])ett\' 
conscience would be satisfied if he got Joseph's release, but meanwhile he wanted 
to see how much attention he could draw to himself in the court So he just asked 
permission to withdraw in order to find the interpretation. He went straight to the 
prison, and addressed himself to Joseph, as in the following verse. 

46. "O Joseph!" (he said) "O man of truth! Expound to us 
(the dream) of seven fat kine whom seven lean ones 
devour, and of seven green ears of corn and (seven) 
others withered: that I may return to the people, and 
that they may understand. "(1703) 

1703 The speech must have been longer, to explain the circumstances. We are 
just given the points. From Joseph he conceals nothing. He knovps that Joseph 
knows more than himself, lie tells Joseph that if he got the meaning, he w<)uld go 
and lell ihe Council. It would l>e im])erlinenl lor ibc cu])hearer to hold out to 
Joseph, the Prophet of Allah, the l>ril)e ol die liojie of his release. Notice how 
blandly be a\<;>ids relerring to his own lajise in luning lorgotten Joseph so long, 
and how the magnanimous Joseph has not a word of reproach, but gets straight on 
with the interpretation. (R). 



47. (Joseph) said: "For seven years shall ye diligently 
sow as is your wont: and the harvests that ye reap, ye 
shall leave them in the ear,-(1704) except a little, of 
which ye shall eat. 

1704Joseph not only shows what vrill happen, but, unasked, suggests the measures 
to be taken for dealing with the calamity when it conies. There w ill be sex en years 
of abundant harvest With diligent cultivation they should get bumper crops. Of 
them they should take a Httie for their sustenance and store the rest in-the-ear, the 
better to preserve it from the pesLs that attack com heaps when they have passed 
thr<)ugh the threshing floor. 

48. "Then will come after that (period) seven dreadful 
(years), which will devour what ye shall have laid by 
in advance for them,- (all) except a little(1705) which 
ye shall have (specially) guarded. 

1705 There will follow seven years of dreadful famine, which will devour all the 
stores which they will have laid by in tlie good years. They must be careful, even 
during the famine, not to consume all the grain; they inusl b\' s]>eeial aiTangeiiient 
save a little for seed, lest they should be helpless even when die Nile brought 
down abundant waters from the rains at its sources. 

49. "Then will come after that (period) a year in which 
the people will have abundant water, and in which 
they will press (wine and oil). "(1706) 

1706 This is a symbol of a very abimdant year, following the seven years of 
drought The Nile must have brought abimdant fertilising waters and silt from its 
ufjfjer reaches, and there was probably some rain also in lj:)wer Egypt . The vine 
and the olive trees, which must have suffered in llic drought, now revived, and 
yielded their juice and their oil; among the annuals, also, the oil seeds, such as 
linseed, sesame, and the castor oil ])Ianl, must lia\e been grown, as there was 
irrigated land to spare from the abundant grain crops. And the people's spirits 
revived, to enjoy the finer products of the earth, when their absolute necessities 
had been more than met in their grain crops. 

50. So the king said: "Bring ye him unto me."(1707) But 
when the messenger came to him, (Joseph) said: "Go 
thou back to thy lord, and ask him, 'What is the state 
of mind of the ladies who cut their hands '?(1708) For 
my Lord is certainly well aware of their snare."(1709) 

1707 The cupbearer must have reported Joseph's interfiretation to the king, and 
the king naluralh" wanled lo see Joseph liinisell. I le sent a iiie>>seiigcr lo letch liiin. 

1708 riie king's messenger musi liaxe cx])ei:"tc(i thai a ])nsoiicr would l)e only tot) 
o\'erjo\ed at the summons of the king. liut Jose])li, sure of himself, wanled some 
assurance tliat he woultl be safe from die sort of nagging and persecution to which 
he had been subjected by the ladies. We saw in verse 33 above that he preferred 
prison to their solicitations. He must therefore know what was in the mind of the 
«'omen now. 

1709 If die king ("tiiy lord ") did not know of all die snares which had been laid for 
Joseph by the ladies, Allah ("my Ix>rd'') knew all their secret motives and plots. 

51. (The king) said (to the ladies): "What was your affair 
when ye did seek to seduce Joseph from his (true) 
self?"(1710) The ladies said: "(Allah) preserve us! no 
evil know we against him!" Said the 'Aziz's wife: 
"Now is the truth manifest (to all): it was I who 
sought to seduce him from his (true) self: He is indeed 
of those who are (ever) true (and virtuous). (1711) 

1710 Jose])li's message was coii\e\ed l)y the messenger to the king, who sent for 
the ladies concerned. Among them came the wife of 'Aziz. "What was this affair?" 
said the king: "teU me the whole truth." (R). 

1711 The wife of the 'Aziz stood by, while the other ladies answered. Their 
answer was grudgingly acknowledging the truth of Joseph's innocence and high 
principles, but holding a discreet silence about their own part in egging on the 
'Aziz's wile to sin, wrongdoing and re\"eiige. When they had done, she began. She 
di<i not mince matters. She acknowledged her own guilt, freely and frankly. This 
was no time for her even to refer to other ladies-their jealousy, their gross 
mindedness, their encourr^ement of all that was frail or evil in herself. 



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52. "This (say I), in order that He may know that I have 
never been false to him in his absence, and that Allah 
will never guide the snare of the false ones. (1712) 

1712 1 Construe verses 52 and 53 to be a continuation of the speech of the 'Aziz's 
wife and have translated accordir^ly. There is both good reason and authority 
(e.g,, Ibn Kathir) for this. But the majority of Commentators construe verses 52-53 
to be spoken by Joseph, in wliich case they would mean that Joseph was referring 
to his fidelity to tlic 'Aziz, that he had never tiiken advantage of his absence to play 
lalsc willi his wilc, although he (Joseph) was human and liable t<) err. In my view 
the '.Vziz's wile while hilly reprobating her own giiilt>' conduct, claims that she has 
al leasi been constant, and that she bo[)es tor mercy, h)rgi\eness, and the capacity 
to understand at last what true love is. Wbate\ er talse chajge she made, she made 
it in a moment of passion and to his face, (ne\ er in cold blood, or behind his 
back). Guide the snare of the Ik/se ones, i.e., allow such snare to attain its goal. 
(R). 

53. "Nor do I absolve my own self (of blame): the 
(human) soul is certainly prone to evil,(1712-A) 
unless my Lord do bestow His Mercy: but surely my 
Lord is Oft- forgiving. Most Merciful. "(1713) 

1712-AAmmaraA; prone, impellir^, headstrong, passionate. See n. 5810 to 75:2. 

1713 See n. 1712.1 construe diis verse to be a continuation of the speech of the 
wile oi the '.Vziz. It is more a])propriate to her than to Joseph. (R). 

54. So the king said: "Bring him unto me;(1714) I will 
take him specially to serve about my own person." 
Therefore when he had spoken to him, he said: "Be 
assured this day, thou art, before our own presence, 
with rank firmly established, and fidelity fully 
proved!(1715) 

1714 .|()sci>li had not \cl a])pc;u'C(l l)cl<)rc liic king. The king's order in llic ,s;nnc 
terms ill verse ,30 above had led to a message from Joseph and the subsetjuent 
public proceedings with the ladies. Now that Joseph's innocence, wisdom, truth, 
and trustworthiness had been proved, and confirmed by the splendid tribute of 
the courtier's wife, and Joseph's own nianh' bearing before the king, the king was 
much ini])ressed, and took him s]>ecialK' to sen'e about his own person as his 
trust}' and eonlideniial W'azir. II, as is ])r<)l)able, the 'Aziz bad by tliis linic died 
(lor he is ne\er mentioned again) Jose])ii succeeded to his oliice, and he is 
addressed as 'Aziz, in \erse 78 l)eiow. But Jose])h got more than his rank and 
I)o\vers, as s])ecially selected to amy out a great emergency.' ])olic\' to meet the \"er\' 
difficult times ol depression that were loietold. He was given plenary powers and 
the fullest confidence that a king could give to his most trusted and best-proved 
Wazir or Prime Minister, with special access to his Person, like a Grand 
Chamberlain. (R). 

1715 Who was this I'haraoli. and \\ hat approximate date could we assign to him? 
lie was probahh' a king ol the Ilyksos D\iiast\', somewhere between the 19th and 
the 17th century B.C. See Appendix IV, on Egyptian Chronolog}' and Israel 
(printed after S. 7). 

55. (Joseph) said: "Set me over the storehouses(1716) 
of the land: I will indeed guard them, as one that 
knows (their importance)." 

1_716 josejjh had been given [jlenaiy authority' by the king. He could Im e enjoyed 
his dignit\', dravra his emohmients, put the hard and perhaps unpo])ular work on 
the shoulders ot others, and kept to himself the glitter and the kudos. But that was 
not his way, nor can it indeed be the wax oi an\"oiie w ho \\aiils to do real ser\ice. 
He iniderlook ihe hardest and most iiii])0])iilar task himseli. Such a task was that 
ot organising reser\"es in times oi ])Ienty, against the lean years to ('oinc. He 
deliberately asked to be put in charge ot the giauaries and storehouses, and the 
drudgery of establishing them and guarding them, for the simple reason that he 
understood that need better than anyone else, and was prepared to take upon 
himself rather than throw on to another the obloquy of restricting supplies in 
times of plenty. 

56. Thus did We give established power to Joseph in the 
land, to take possession(1717) therein as, when, or 
where he pleased. We bestow of our Mercy on whom 
We please, and We suffer not, to be lost, the reward of 
those who do good. 

1717 What a woiiderlul example of the working of divine Providence ! The boy 
whom his jealous brothers got rid of by throwing him down into a well, and late 
was sold into slavery for a miserable price becomes the most trusted dignitary in a 



foreign land, chief minister in one of the greatest empires of the world of that day. 
And this not for himself only, but for his family, for the world at large, and for that 
noble example of righteousness and strenuous service, which he was to set for all 
time. According to tradition, Joseph's age vi^ barely 30 at that time! 

ASf when, or where he pleased: haythu refers to manner, time, or place. He had 
almost absolute powers, but as his fidelity was fully proved ( 12:53 ) these powers 
were for service rather than for self. (R). 

57. But verily the reward of the Hereafter is the best, for 
those who believe, and are constant in 
righteousness. (1718) 

1718 To die righteous, whatever rewards (if any) (hat come in this world are 
welcome for the o]>porl unities of service which they open out. But the true and 
best reward is in the Hereafter. 

58. Then came Joseph's brethren:(1719) they entered 
his presence, and he knew them, but they knew him 
not. 

1719 Years pass; tlie times of prosperit>' go by; famine holds the land in its grip, 
and it extends to neighbouring countries. Joseph's preparations are complete. His 
reserves are ample to meet the calamity. Not only does Egypt bless him, but 
neighbourir^ countries send to Egypt to purchase com. All are received with 
hospitality, and com is sold to them according to judicious measure. Now there 
has been one sorrow gnawing at Joseph's heart. His poor father Jacob! How he 
must ha\"e we])l, as indeed he did, at the loss oi his l)eIo\"ed Joseph! Andjoseph's 
little brother Benjamin, born ol the same molher as himself; would the other ten 
brothers, not [)y the same molher, Ime aii\' allectioii tor him, or would they treat 
him, as they ti eated Joseph;* How would the whole lamily be in tliese haid times? 
A sort of answer came when the ten selfish broriiers, dri\'en by famine, came from 
Canaan to buy corn. Joseph, though so great a man, kept tiie details of the famine 
department in his own hands: otherwise there might have been waste. But to the 
public he was a mighty Egyptian administrator, probably in Egyptian dress, and 
with all the paraphemalia of his rank about him. When his brothers came, he 
knew them, but they did not know he was Joseph. In their thoughts J()sc])ii was 
probably some menial slave in a remote household, perhaps already staned to 
death in these hard times! (Cf. 12:15 ). 

59. And when he had furnished them forth with 
provisions (suitable) for them, he said: "Bring unto 
me a brother ye have, of the same father as 
yourselves, (but a different mother): see ye not that I 
pay out full measure, and that I do provide the best 
hospitality?(1720) 

1720 Josepli treated his l)rolhers iii>erali\'. Perhaps he eoiuiescendec! to enter iiitt) 
comersalion with these strangers, and enciuired about their iamily. The len 
brotiieis had come. Had tiiey left a tadier behind tiiem? What sort ot a person 
was he? Very aged? Well, of course he could not come. Had they any other 
brothers? Doubtless the ten brothers said nothing about their lost Joseph, or told 
some lie about him. But perhaps their host's kindly insistence brought Benjamin 
into the conversation. How old was he? Why had they not brought him? Would 
they bring him next time? Indeed they must, or they would get no more com, and 
he— the great Egyptian Wazir— would not even see them. 

60. "Now if ye bring him not to me, ye shall have no 
measure (of corn) from me, nor shall ye (even) come 
near me." 

61. They said: "We shall certainly seek to get our wish 
about him from his father:(1721) Indeed we shall do 
it." 

1721 The brother said: "Certainly, we shall tiy to beg him for our father, and bring 
him away with us: we shall certainly comph' with your desire." In realiti,' they 
prohabh' kned Benjamiii no more than tliey lo\e(! Jose])h. But they must gel lood 
when the present supply was exhausted, and tiiey must humour tlie great Eg>'ptian 
Wazir. Note that they do not call Jacob "our father" but "his father": how littie they 
loved their aged father, whom they identified with Joseph and Benjamin! Their 
trial and their instmction in their duties is now being undertaken by Joseph. 

62. And (Joseph) told his servants to put their stock in 
trade(1722) (with which they had bartered) into their 
saddle-bags, so they should know it only when they 
returned to their people, in order that they might 
come back.(1723) 



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1722 Bida'ah: stock in trade; capital with which business is carried on; money 
when it is used as capital for trade. It is better here to suppose that they were 
hiirtcring j^oods for j^rain. Cf. 12:19 . 

1723 It was more important lor Joseph's plan tliat they should come back. If they 
came back at all, they could not come without Benjamin after what he had told 
them. As an additional incentive to their coming back, he returns the price of the 
grain in such a way that they should find it in their saddlebags when they reach 
home. 

63. Now when they returned to their father, they said: "O 
our father! No more measure of grain shall we get 
(unless we take our brother): So send our brother 
with us, that we may get our measure; and we will 
indeed take every care of him. "(1724) 

1724 On their return they no doubt told Jacob all that had transpired. But to beg 
Benjamin of him was no easy matter, as Jacob did not trust them and had no 
cause to trust them after their treatment of Joseph. 

So they use the argument of urgent necessity for all it is worth. 

64. He said: "Shall I trust you with him with any result 
other than when I trusted you with his brother 
aforetime? But Allah is the best to take care (of him), 
and He is the Most Merciful of those who show 
mercy!"(1725) 

1725 1 construe Jacob's answer to be a flat reiusal to let Benjamin go with them. It 
would be lilie the former occasion when he trusted Joseph with them and they lost 
him. Di<l they talk of taking care of him? The only protection that he trusted was 
that of Allah. He at least showed mercy to old and yoiuig alike. Did man show 
mercy? Witaess his sad old age and his lost hide Joseph! Would they bring down 
"his grey hairs with sarrow to the grave?" 

65. Then when they opened their baggage, they found 
their stocl<-in-trade had been returned to them. They 
said: "O our father! What (more) can we desire? this 
our stock-in-trade has been returned(1726) to us: so 
we shall get (more) food for our family; We shall take 
care of our brother; and add (at the same time) a full 
camel 's load (of grain to our provisions). This is but a 
small quantity."(1727) 

1726 The ten brothers did not tike their father's refusal as final. They opened 
their sa<kllel>ags, and lonnd that the priee they had [jaid for tlieir [)ro\isions had 
been returned to them. 'rhe\' had got the giain free! What more could they 
desire? The sjiell which Jose])h had woven now worked. It tliey onh' went hack, 
this kind Wazir would give more grain it they [ileased him. And tlie only way to 
please him was to tike back their younger brother with them. It would cost them 
nothing. Judging by past experience tliey would get a whole camel's load of rain 
now. And so they stited tlieir case to the aged fatlier. 

1727 Two meanings are possible— either or perhaps botli. 'What we lune lironghl 
now is nothing conijiared to what we shall get if we hnnionr llie whim of the 
Egyptian Wazir . And, moreover, Eg>'j)t seems to have plcnt>' ol grain stored up. 
What is a camel-load to her WazTr to give away?' 

66. (Jacob) said: "Never will I send him with you until ye 
swear a solemn oath to me, in Allah. s name, that ye 
will be sure to bring him back to me unless ye are 
yourselves hemmed in (and made powerless). (1728) 
And when they had sworn their solemn oath, he said: 
"Over all that we say, be Allah the Witness and 
Guardian!"(1729) 

1728 The appeal to the faniih 's needs in the linie ol laniinc al lcn!j,lh made Jacob 
relent, l)ut he exacted a solenni promise from die brodiers, under the most 
religious sanctions, that they would bring Benjamin back to him, unless they were 
themselves prevented, as the Insurance Policies say "by an act of God," so that they 
became really powerless. To that jjroniise Jacob called Allah to witness. 

1729 This is more than a formula. Allah is invoked as present and witnessing tlie 
bargain, and to Him both parties make over the affair to arrar^e and fulfil. 

67. Further he said: "O my sons! enter not(1730) all by 
one gate: enter ye by different gates. Not that I can 
profit you aught against Allah (with my advice): None 



can command except Allah. On Him do I put my trust: 
and let all that trust put their trust on Him." 

1730 The Commentators refer to a J ewish (or Eastern) custom (or sii[)erstition) 
which forbade nienibers of a numerous family to go together in a mass for tear of 
"llic c\"il c\"c". lint ;i]);irl [roni East or West, or custom or su])crslitioii, it would be 
ridiculoiis lor an\' large lainily ol ten or ele\en lo jiarade together in a ])rocession 
among strangers. Biil there was e\"en a better reason in this particular case, which 
made Jacob's advice sound, and Jacol) was, as stated in the next verse, a man of 
knowledge and experience. Here were eleven strangers dressed alike, in a dress 
not of the country, talking a strange language, coming in a time of stress, on an 
errand for which they had no credentials. Would tiiey not attract undue attention 
and suspicion if they went together:' Would they not be taken for s])ies?— or for 
men bent on some mischief, theft, or organised crime:' Such a sus]>icion is 
referred to in \erse 78 below. By entering separately llicy would attract littie 
attention. Jacob \i^v\' wiseh' tells tiieni to take all human ])recaulions. But like a 
Pro])het of Allah he warns them that human ])recaulions would l>e no good ii they 
neglect or run counter to far weightier matters— Allah's Will and Law. Above all, 
they must try to understand and obey this, and their trust should be on Allah 
rather than on human usages, institutions, or precautions, however, good and 
reasonable diese might be (Cf.^9x5^). (R). 

68. And when they entered In the manner their father 
had enjoined, it did not profit them in the least against 
(the plan of) Allah:(1731) It was but a necessity of 
Jacob's soul, which he(1732) discharged. For he was, 
by our instruction, full of knowledge (and experience): 
but most men know not. (1733) 

1731 See the last verse and n. 1730. Though they scrupulously observed their 
father's injunctions to the letter, their hearts were not yet pure, and they got into 
trouble, as the later story will show. I hey had tiie hardihood to cast aspersions on 
Joseph, not knowing that they were in Joseph's jjower. And Joseph took a noble 
revenge l>y ])lanniiig a reunion oi the whole faniih' and shaming the ten brothers 
into repentance. He was tiie instrument for the fulfilment of Allah's Plan. 

1732 It is a necessity of a Prophet's soul that he should speak out and teach all that 
he knows, to the worthy and unworthy alike. This, Jacob did to his unworthy sons, 
as well as to his worthy sons whom he Io\"ed best. It was not for him as a Prophet 
to guarantee any results. In this case he could not sa\e his Sons from getting into 
trouble merely because they followed the letter ot his ad\ice in a small matter. 
A|)ply this to the teaching of (me who is greater than Jacob. Men who literally 
obsen e some small injunctions of the Holy Prophet Muhammad and neglect the 
greater principles which he taught cannot blame him for their troubles and 
difficulties. If they examined the matter, they would find that they brought the 
troubles on themselves. 

1733 'f he Pro])hets oi Allah are hill ol knowledge— not as men, but as taught by 
the gi ace of Allah, for men, as such, are (as Carlylc said) mostiy fools— devoid of 
knowledge and understanding. (R). 

69. Now when they came into Joseph's presence,(1734) 
he received his (full) brother(1735) to stay with him. 
He said (to him): "Behold! I am thy (own) brother; so 
grieve not at aught of their doings. "(1736) 

1734 The ten brothers, witii Benjamin, arrived in Egypt , and waited on the great 
Wazir. Joseph again received them hospitably, even more so than before, as they 
had complied viith his request to bring Benjamin. No doubt many shrewd and 
probing questions were asked by Josejjh, and no doubt it was clear that Benjamin 
was one apart from the other ten. Baydawi fills np the ()ietiiie ot the great least lor 
us. The guests were seated two by two. Benjamin was the odd one, and Joseph 
courteously took him to his own table. 

1735 After the feast the questions of lodgings arose. They were to be 
accommodated two by two. A^ain Benjamin was the odd one. What more natural 
than the W;izir should take him to himself;' lie thus got a chance of yjiivacy with 
him. He <lisclosed his identity to him, charging him lo keep it a secret, and to take 
no notice of any strange doings thai might occur. He must ha\e learnt from 
Benjamin about his lather and about the inner doings of tiie family. He must get 
them all together into Eg>'pt under his own eye. He had a plan, and he proceeded 
to put it into execution. 

1736 The yjast tense of kanu, combined with the aorist ya'nmlun, signifies that 
the relereiice is to their fjrotliers' doings, past, present, and luliire. Benjamin was 
not to mind what wrongs they had done in the past, or how they behaved in the 
present or the immediate future. Joseph had a plan that required Benjamin's 
silence in strange circumstances. 

70. At length when he had furnished them forth with 
provisions (suitable) for them, he put the drinking cup 



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into his brother's saddle-bag. Then shouted out a 
crier: "O ye (in) the caravan! behold! ye are thieves, 
without doubt!"(1737) 

1737 Joseph's plan was to [)lay a practical joke on tlicni, which would achieve two 
objects. Immediately it would jjiit them into some consternation, hut nothing 
comparahle to what he had suflered al their hands. When the plan was 
iuira\cllc(l, il would make (hem llioroughly ashamed ol themsehes, and 
dramalicalK' bring home their guill lo diem. Secondly, it would gi\'e him an excuse 
to delaiii Benjamin and l)ring llieir aged lather into rLg\"])l . lie c()iilri\"ed that a 
valuable drinking cup should be concealed in Benjamin's saddlebag. When it was 
found after an ostentatious search, he would detain the supposed culprit, and 
attain his object, as the story relates ftirther on. 

71. They said, turning towards them: "What is it that ye 
miss?" 

72. They said: "We miss the great bealcer of the Icing; for 
him who produces it, is (the reward of) a camel load; I 
will be bound by it." 

73. (The brothers) said: "By Allah, well ye know that we 
came not to make mischief in the land, and we are no 
thieves!"(1738) 

1738 As strangers in a strar^e land, they were liable to be suspected as spies or 
men who meditated some unlawful design, or some crime, such as theft:, which 
would be common in a season of scarcity. The brothers protested against the 
absurdity of such a suspicion after they had been entertained so royally by the 
Wiizir. 

74. (The Egyptians) said: "What then shall be the penalty 
of this, if ye are (proved) to have lied?"(1739) 

1739 "Thai mighl be all \"ery wcW," said the Eg^ jitians, "hut what it it is found by a 
search that you have in tact abusetl the Wazir's hospitality by stealing a valuable 
cup?" 

75. They said: "The penalty should be that he in whose 
saddle-bag it is found, should be held (as bondman) to 
atone(1740) for the (crime). Thus it is we punish the 
wrongdoers!"(1741) 

1740 We must try to picture to ourselves the mentality of the ten. They 
understood each other perfectly, in their sins as well as in other things. For 
themselves, the search held out no fears. Besides they had had no opportunity of 
stealing. But what of that young fellow Benjamin? They were ready to believe 
anything against him, ihe more so as the Wazir's partiality for him had lent a keen 
edge to their jealousy. Judging by their own standards, they would not he stu^irised 
il he had stolen, seeing that he had had such opjjortunitics — sitting at the High 
Table and staying with the Wazir. They felt very self-righteous at the same time 
that they indulged in the luxury of accusing in their thoughts the most innocent of 
men! Supposing he had stolen, here would be a fine opportunity of getting rid of 
him. What about their solemn oath to their father? Oh! that was covered by the 
exception. He had done for himself. They had done all they could to protect him, 
hut they were powerless. The old man could come and see for himself, 

1741 This was their family custom. It was of course long anterior to the Mosaic 
Law, which laid down full restitution for theft, and if the culprit had nothing, he 
was to be sold for his theft (Exod. xxii. 3). But here the crime was more than theft. 
It was theft, lying, and the grossest abuse of confidence and hospitality. While the 
ten felt a secret satisfaction in su^esting the penalty, they were unconsciously 
carrying out Joseph's plan. Thus the vilest motives often help in carrying out the 
most beneficent plans. 

76. So he(1742) began (the search) with their baggage, 
before (he came to) the baggage(1743) of his brother: 
at length he brought it(1744) out of his brother's 
baggage. Thus did We plan for Joseph. He could not 
take his brother by the law of the king except that 
Allah(1745) willed it (so). We raise to degrees (of 
wisdom) whom(1746) We please: but over all endued 
with knowledge is one, the All-Knowing. 

1742 The yjronoim "he" can only refer to Joseph. He may have been [jresent all 
the time, or he may just have come up, as the supposed theft of the king's own cup 
(12:72 above) was a very serious and important affair, and the investigation 
required his personal supervision. All that his officers did by his orders was his 



own act As the lawyers say: Qui fycit per alium, fkcit per se (whoever does 
anything through another, does it himself). 

1743 The Arabic word here used is wia', plural inv'iynh, which includes hags, 
lockers, boxes, or any receptacles in which things are stored. Notice the 
appropriateness of the words used. The cup was concealed in a saddlebag (nihJ) , 
verse 70 above. AVhen it comes to searching, they must search all the baggage of 
ever>' description if the search was to he con\incing and effective. 

1744 It refers to the drinking cup, the siqayah, which is a feminine noun: hence 
the feminine pronoun, ha, in Arabic. 

1745 Let no one suppose that it was a vulgar or wicked trick, such as we 
sometimes hear of in police courts, when property is planted on innocent men to 
get them into trouble. On the contrar\'. it was a device or stratigem whose purpose 
was to show up wickedness in its true colours, io give it a chance of re[)entance, to 
bring about forgiveness and recoiicilialion, lo give solace to the aged tadier wIk) 
had suilered so much, and abo\e all, to further that larger ])laii lor llie iiislriiction 
of the world, which is untolded in Israel's religious histoiy. Joseph was a Prophet 
of Allah, but he could not have carried out this plan or taken the first step, of 
detaining his brother, except with the will and permission of Allah, Whose Plan is 
universal and for all His creatures. (R). 

1746 If we examine this world's affairs, there are all sorts of jjlans, and all degrees 
of tolly and wisdom. 'I'he wicked ones jilan; the foolish ones ])lan; the simple ones 
plan; tlien there are men who think themselves wise and are perhaps tiiought to be 
wise, but who are foolish, and they have their plans: and there are degrees of real 
and beneficent wisdom among men. Allah, the Universal Planner, is above all. 
Anything good in our wisdom is but a reflection of His wisdom, and His wisdom 
can even turn folly and wickedness to good. 

77. They said: "If he steals, there was a brother of his 
who did steal before (him). "(1747) But these things 
did Joseph keep locked in his heart, revealing not the 
secrets to them. (1748) He (simply) said (to himself): 
"Ye are the worse situated;(1749) and Allah knoweth 
best the truth of what ye assert!" 

1747 The hatred of the ten for Jose[)h and Benjamin comes out again. They are 
not only ready to fjclieve evil of Benjamin, but they earn' their thoughts back to 
Joseph and call him a thief as well. 'l'he\' had injured Jose])h; and by a ialse charge 
of this kind they sake dieir conscience. Little did llie\' suspecl llial Jose])h was 
before them, under anotiier guise, and their falsehood and treachery, would soon 
be exposed. 

1748 There were many secrets: (1) that he was Joseyjh himself; (2) that his brother, 
Benjamin, knew him; (3) that there was no guilt in Benjamin, but the whole 
j)raclical joke was in fiu therance of a great plan (see n. 1745 above); (4) that they 
were gi\iiig lliemsehes away, and were unconsciously facilitating the plan, though 
tlieir motives were not aboveboard. 

1749 "Ah!" thought Joseph, "you think that Benjamin is safely out of the way, and 
that Joseph was got rid of loi^ since! Would you be suryjrised to know that you 
have given yourselves away, that you are now in the pow er of Joseph, and that 
Joseph is the very instrument of your exposure and {let us hope) of your 
repentance?" 

78. They said: "O exalted one!(1750) Behold! he has a 
father, aged and venerable, (who will grieve for him); 
so take one of us in his place; for we see that thou art 
(gracious) in doing good." 

1750 1 have translated the tide ol 'Az/z here as "the exalted one" when addressed to 
Joseph in order not to cause confusion vrith tiie other man, the 'Aziz, the Courtier, 
who had bought Joseph on arrival in Egypt . See 12:30 above, and notes 1677 and 
1714. (R). 

79. He said: "(Allah) forbid that we take other than him 
with whom we found our property: indeed (if we did 
so), we should be acting wrongfully.(1751) 

1751 There is a littie sparring now between the Ten and Joseph. They are afraid 
of meeting their father's wrath, and he holds them strictiy to the bargain which 
they had themseh es suggested. 

80. Now when they saw no hope of his (yielding), they 
held a conference in private. The leader among them 
said:(1752) "Know ye not that your father did take an 
oath from you in Allah's name, and how, before this, 
ye did fail in your duty with Joseph? Therefore will I 



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not leave this land until my father permits me, or 
Allah(1753) commands me; and He is the best to 
command. 

1752 K;ibir nmv iwcwn llic eldest. But in 12:78 above, Kubir is tlistinguished from 
Slmykh, and I ha\"e lian^lated ilie one as '\enerable" and the other as "aged*. In 
20:71, Kiihir oh\io/is/y menus "ieadei"" or "ehiel, and has no reterence to age. I 
therelore translate here In' the word "leader", lhat brollier among iheni who took 
die most aetive part in these transactions. His name is not gi\"eii in the Qnr'an. 
The eldest brother was Reuben. But according lo the biblical slory the brodier 
who had taken the most active part in diis transaction was Judali, one ot the elder 
brothers, being the fourth son, after Reuben, Simeon, and Levi, and of the same 
mother as these. It was Judah who stood surety to Jacob for Benjamin (Gen. 43:9). 
It is therefore natural that Judah should, as here, offer to sta\' l>ehiiid. 

1753 'I'he ])ledge he had gi\"en was to his lather, and in Allah's name. Therelore 
he \vas l>ound both lo his ladier, and lo Allah. lie must await his lather's order 
and remain here as pledged, unless Allah opened out some odier way. For 
example the Egyptian WazTr might relent: if so, he could go back with Benjamin 
to his father, and his pledge would be satisfied. 

81. "Turn ye back to your father, and say, 'O our father! 
behold! thy son committed theft! we bear witness only 
to what we know, and we could not well guard against 
the unseen!(1754) 

1754 I le stole in secret and without our kntjwlcdge. How could we in the 
circumstances ])re\ent it? 1 This may have been a good statement tor the other 
nine brothers, but Judah was himself [jcrsonally and s])ecially pledged. 

82. "'Ask at the town where we have been and the 
caravan in which we returned, and (you will find) we 
are indeed telling the truth. '"(1755) 

1 755 To \ oiich lor die truth ot the ston', the nine brothers are asked by Judah to 
appeal to their lather to enquire at the place where they slaved and the eara\an 
with which they came, antl he would find that die facts were as tlie>' stated them. 
The nine brothers came back and told their father as they had been instructed by 
Judah . 

83. Jacob said: "Nay, but ye have yourselves contrived a 
story (good enough) for you. (1756)So patience is 
most fitting (for me). Maybe Allah will bring them 
(back) all to me (in the end). (1757) For He is indeed 
full of knowledge and wisdom." 

1756 Jacob was absolutely stunned by the story. He knew his darling little 
Benjamin too well to believe diat he had committed theft. I le flatly refused to 
believe it, and called it a cock-aiid-l)ull stor\', which indeed it was, though not in 
the sense in which he reproached the nine brothers. With the eye of faith he saw 
clearh the innocence of Benjamin, though he did not see every detail of what had 
happened. 

1757 With the eye of faith he clung to even a larger hope. Perhaps all three of his 
lost sons would come back— Joseph, Benjamin, and Judah. His faith in Allah was 
unswervir^, although alas! the present facts altogether unnerved him. (R). 

84. And he turned away from them, and said: "How great 
is my grief for Joseph!" And his eyes became 
white(1758) with sorrow, and he fell into silent 
melancholy. 

1758 The old father's griet is indescribable. Yet with what master-strokes it is 
described here! One sorrow l>rings up the nieinor\' oi another and a greater one. 
'Benjamin is now g(me! Oh but Joseph! his pretty dream ol boyhood! his greatness 
foretold! and now how dark was the world! If he could but wee])! Tears might give 
relief, and his red and swollen eyes might yet regain their Light!' But his grief was 
too deep for tears. His eyes lost their colour, and became a dull white. The light 
became a mere blur, a white glimmer. Darkness seemed Co cover everything. So 
it was in the outside world. So was it in his mind. His grief was unshared, 
imexpressed, and uncomplaining. Who could share iti' Who could understand it? 
He bore his sorrow in silence. Yet his faith was undimmed, and he trimmed the 
lamp of patience, that sovereign virtue for those who have faith. 

85. They said: "By Allah, (never) wilt thou cease to 
remember Joseph until thou reach the last extremity 
of illness, or until thou die!"(1759) 



1759 A speech full of jealousy, taimting malice, and lack of understanding— one 
that would have driven mad anyone less endowed with patience and wisdom than 
was Jacob, the Prophet of Allah. It shows that the sons were still unregenerate, 
though the time of their repentance and reclamation was drawing nigh. The cruel 
heartlessness of their words is particularly out of place, as Jacob bore his sorrow in 
silence and coiii])laiiied lo no mortal, l)ut poured out his distraction and grief only 
to Allah, as stated in the next \erse. 

86. He said: "I only complain(1760) of my distraction 
and anguish to Allah, and I know from Allah(1761) 
that which ye know not... 

1760 Jacob's plaint to Allah is about himself, not about Allah's doings. He bewails 
the distraction of his mind and his occasional breaking out of those bounds of 
patience which he had set for himself. 

1761 lie knew ot Allah's mereitui and heiielieent dealings with man in a way his 
shallow sons did not. And liis perfect faitli in Allah also told him that all would be 
well. He never gave up hope for Joseph, as his directions in the next verse show. 
They may be supposed to have been spoken after a litde silence of grief and 
thought. That silence I have indicated in punctuation by three dots. 

87. "O my sons! go ye and enquire about Joseph and his 
brother, and never give up hope of Allah's Soothing 
Mercy:(1762) truly no one despairs of Allah's Soothing 
Mercy, except those who have no faith. "(1763) 

1762 The word is not ruh, as some translators have mistakenly construed it 
JiawJi includes the idea of a Mercy that stills or calms our distracted state, and is 
particularly appropriate here in the mouth of Jacob. 

1763 Jacob ignores and forgives the sting and malice in the speech of his sons, and 
like a true Prophet of Allah, still wishes them well, gives them soimd advice, and 
sends them on an errand which is to open their eyes to the wonderful ways of 
Providence as much as it will bring consolation to his own distressed soul. He asks 
them to go again in search of Joseph and Benjamin. Perhaps by now he had an 
idea that they might he together in Eg\'j)t . In aii\ case their stock of grain is again 
low, and they must seek its repleiiisliineiit in Kg^"])l . (R). 

88. Then, when they came (back) into (Joseph ' s) 
presence(1764) they said: "O exalted one! distress 
has seized us and our family: we have (now) brought 
but scanty capital: so pay us full measure, (we pray 
thee), and treat it as charity to us: for Allah doth 
reward the charitable." 

1764 The nine hrotliers come hack lo Kg"}"pl according to their lather's direcliou. 
Their first care is lo see the \\'a/rr. They must tell him ot all their lather's distress 
and excite his pit\", i[ ijcrrhanre he iiiighl release Heiijamiii. They would describe 
tlie lather's special menUil disUess as well as die disUess which was the common 
lot of all in famine time. They had spent a great part of their capital and stock in 
trade. They would appeal to his charity. It might please so great a man, the 
absolute governor of a wealthy state. And they did so. Perhaps they mentioned 
their father's touching faith, and that brought Joseph out of his shell, as in the next 
verse. 

89. He said: "Know ye how ye dealt with Joseph(1765) 
and his brother, not knowing (what ye were doing)?" 

1765 |oseT)li now wants to re\"eal liiniselt and touch their conscience. He had hut 
to remind diem of the true tacts as to their treatinent of their brother Joseph, 
whom they pretended to have lost He had by now also learnt from Benjamin 
what slights and injustice he too had suffered at their hands after Joseph's 
protection had been removed from him in their home. Had not Joseph himself 
seen them but too pRjne to believe the worst of Benjamin and to say the worst of 
Joseph:* But Joseph \iould he cliari table-not oiiK' in the sense which lhe\' meant 
when tlie\' asked [or a charilahle grant o[ gram, but in a lar higher sense. He would 
forgive tliem and put tlie most charitable construction on what they did-diat diey 
knew not what they were doing! 

90. They said: "Art thou indeed(1766) Joseph?" He said, 
"I am Joseph, and this is my brother: Allah has indeed 
been gracious to us (ail): behold, he that is righteous 
and patient,- never will Allah suffer the reward to be 
lost, of those who do right." 

1766 Their lather's \\"ords, the way e\eiils were shaping diemsehes, Jose])li's 
(juestioniiigs, perhaps Benjamin's manner now-not a slave kept in subjection but 
one in perfect love and understanding with this great Wazir-perhaps also a 
recollection of Joseph's boyish dream-all these things had prepared their minds 



153 



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and they ask the direct question. "Art thou Joseph?" They get the direct reply. 
"Yes. I am Joseph; and if you have still any doubt of my identity, here is Benjamin: 
ask him. We have suffered much, but patience and right conduct are at last 
rewarded by Allah!" 

91. They said: "By Allah, indeed has Allah preferred thee 
above us, and we certainly have been guilty of 
sin!"(1767) 

1767 The sfalcs ImU from the c\cs ot the brothers. \Ve nuiy suppose that the\' h;ul 
joined Judah at this interview, and perhaps what Judah had seen when he was 
alone helped in the process of their enlightenment. They are convicted of sin out 
of their own mouths, and now there is no arricr pcnscc, no reserve thought, in 
their minds. They freely confess their wrongdoing, and the justice of Joseph's 
preferment 

92. He said: "This day let no reproach be (cast)(1768) on 
you: Allah will forgive you, and He is the Most Merciful 
of those who show mercy! 

1768 Joseph is m<)st generous. lie is glad that they have at last seen the 
signifieance of what happened. But he will not allow thcni at this great moment of 
reeoneilialion lo chvell on their conduet with reproaches againsi rhemseh es. There 
is more urgent work to do. An aged and l)elo\e<l father is eating out liis heart in 
far Canaan in love and longing for his Jose])h, and he must be told all 
immediately, and "comforted in body, mind, and estate," and so he tells the 
brothers to hurry back immediately with his shirt as a sign of recognition, as a 
proof of these wonderful happenings. 

93. "Go with this my shirt/(1769) and cast it over the 
face of my father: he will come to see (clearly). Then 
come ye (here) to me together with all your family." 

1769 It will be remembered that they had covered their crime by taking his shin, 
putting on the stains ot blood, and pretending that he had l)een killed l>y a woll: 
see above, 12:17 -18. Now that they ha\e contessed their crime and been lorgi\"en, 
and tliey have joyhil news to tell Jacob about ,Iose[)h. Joseph gives diem anotlier 
shirt of his to prove the truth of their story. It is a rich shirt, befitting a ruler of 
Egypt , to prove his good fortune, and yet perhaps its design and many colours 
(12:18. n. 1651) were reminiscent of the lost Joseph. The first shirt plunged Jacob 
into grief This one will now restore him. See the verses following. 

94. When the caravan left (Egypt), their father said: "I 
do indeed scent the presence of Joseph: (1770) Nay, 
think me not a dotard." 

1770 Literally, 'I feel the scent, or the air, or the atmosphere or the breath of 
Joseph*; tor rih li as all these signihcarions. Or \\"e might translate, '1 feel the 
])resence ol Jose])h in the air'. When a loiig-losi Iriciid is about to be loiind or 
heard of, many people have a sort of presentiment ol it, which diey call telepathy. 
In Jacob's case it was more definite. He had always had faith that Joseph was living 
and that his dream would be realised. Now that faith was proved true by his own 
sons; they had been undutiful, and hard, and ignorant; and circumstances had 
converged to prove it to them by ocular demonstration. Jacob's soul was more 
sensitive. No wonder he knew already before the news was actually brought to 
him. 

95. They(1771) said: "By Allah, truly thou art in thine old 
wandering mind." 

1771 " riic\" niusi be llie ])C()ple around him, before the brothers aclnalh' arri\"ed. 
These >,aiiic brolhcrs had sedulously culli\ale(l the ealiiniin' llial liieir lather was 
an old dotard, and eveiyl)ody around believed it, even after its audiors had to give 
it up. Thus lies die hard, once they get a start 

96. Then when the bearer(1772) of the good news came. 
He cast (the shirt) over his face, and he 
forthwith(1773) regained clear sight. (1774) He said: 
"Did I not say to you, 'I know from Allah that which 
ye know not? "(1775) 

1772 We may suppose this to have been Judah (see notes 1752 and 1753 above) 
who was pledged to his father for Benjamin, and who could now announce the 
good news not only of Benjamin but of Joseph. We can imagine him burrjing 
fonvard, to be the first to tell the news, though the plural pronoun for those whom 
Jacob addresses in this verse, and for those who reply in the next verse, shows that 
all the brothers practically arrived together. 

1773 The particle fa ("then") has here the force of "forthwith*. 



1774 Jacob's sight had grown dim; his eyes had become white with much sorrow 
for Joseph (see 12:84 above). Both his physical and mental vision now became 
clear and bright as before. 

1775 He had said tliis (12:86) when everything was against him, and his sons were 
scoffers. Now they themselves have come to say that his faith was justified and his 
vision was true. 

97. They said: "O our father! ask for us forgiveness for 
our sins, for we were truly at fault." 

98. He said: "Soon(1776) will I ask my Lord for 
forgiveness for you: for he is indeed Oft-Forgiving, 
Most Merciful." 

1776 He fiilly intended to do this, but the most injured parly was Joseph, and it 
was only fair that Joseph should be consulted. In fact Joseph had already forgiven 
his brothers all their past, and his father could confidently look forward to Joseph 
joining in the wish of the whole family to turn to Allah through their aged father 
Jacob 



in his prophetic office . 

99. Then when they entered(1777) the presence of 
Joseph, he provided a home for his parents with 
himself, and said: "Enter ye(1778) Egypt (all) in 
safety if it please Allah." 

1777 At lengtli tlie whole family arrived in Egyjjt and were reunited with Joseph. 
They were all entertained and provided with homes. But the parents were treated 
with special honour, as was becoming both to Joseph's character and ordinary, 
family ethics. His mother Rachel had long been dead, but he had been brought up 
by his mother's sister eah, whom his father had also married. Leah was now his 
mother. They were lodged withjosejib himself. 

1778 This is in Arabic in tiie plural, not in the dual number. The welcome is for 
all to Egypt , and under the auspices of the Wa2dr of Egypt They came, therefore, 
under Allah's will, to a double sense of security: Egypt was secure from the famine 
unlike the neighbouring countries; and they were to be cared for by the highest in 
the land. 

100. And he raised his parents high on the throne (of 
dignity),(1779) and they fell down in prostration, (all) 
before him.(1779-A) He said: "O my father! this is the 
fulfilment of my vision of old! Allah hath made it come 
true! He was indeed good to me when He took me out 
of prison and brought you (all here)(1780) out of the 
desert, (even) after Satan had sown enmity between 
me and my brothers. Verily my Lord understandeth 
best the mysteries of all that He planneth to do, for 
verily He is full of knowledge and wisdom. 

1779 Certainly metaphorically: probably also literally. By Eastern custom the 
place of honour at a ceremonial reception is on a seat on a dais, with a special 
cushion of honour, such as is assigned to a bridegroom at his reception. To show 
his high respect for his parents, Joseph made them sit on a throne of dignit\'. On 
the other hand, his jjarents and his brothers— all performed the ceremony of 
prostration before Jose])!i in recogiiilioii ol his su])reiiie rank in Eg">])l under the 
Pharaoh, And tiius was fulfilled the dream or vision of his youtii (12:4 above, and 
n. 1633). 

1779-A The ceremony of prostration for paying respect might have been allowed 
at the time of previous prophets, but with the advent of the complete and final 
revelation prostration before anyone other than Allah is a grave sin strictiy 
prohibited. (Eds.). 

17801780 

101. "O my Lord! Thou hast indeed bestowed on me some 
power, and taught me something of the 
interpretation(1781) of dreams and events,- O Thou 
Creator of the heavens(1782) and the earth! Thou art 
my Protector in this world and in the Hereafter. Take 
Thou my soul (at death) as one submitting to Thy will 
(as a Muslim), and unite me with the 
righteous."(1783) 



154 



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1781 Then he turns to Allah in prayer, and again his modesty is predominant He 
held supreme power imder the king, but he calls it "some power" or authority. His 
reading of events and dreams had saved millions of lives in the great Eygptian 
famine; yet he refers to it as "something of tlic interpretation of dreams and 
events". And he takes no credit to himself. "All this;" he says, "was Thy gift, O 
Allah! For such things can only come from the Creator of the heavens and the 
eartli." 

1782 Power in the doing of things as well as power in intelligent forecasts and 
yjlans— both must look to Allah: othervydsc the deed and the yjlan would be futile. 

1783 Josephs prayer may be analysed dms: (1)1 am notliing; all [lowcr and 
knowledge are Thine; (2) such things can only come from Thee, for Thou art the 
Creator of all; (3) none can protect me from darker and wrong, but only Thou; (4) 
Thy protection I need both in this world and the next; (5) may I till death remain 
constant to Thee; (6) may I yield up my soul to Thee in cheerflil submission to 
Thy vdll; (7) in this moment of union with my family after many partings let me 
think of the final union with the great spiritual family of the righteous. How 
marvellously apt to the occasion! (Ci. 18:28 ). 

102. Such is one of the stories of what happened 
unseen,(1784) which We reveal by inspiration unto 
thee; nor wast thou(1785) (present) with them then 
when they concerted their plans together in the 
process of weaving their plots. 

1784 The story is liiiislicd. But is it a stor\'? It is rather a recilal <>l lorces and 
moli\"cs, thoughts and teelings, coniplicatioiis and results, ordiiiarih' not seen l)\' 
men. However much tliey concert their plans antl unite dieir forces, whatever 
dark plots they back with all their resources— the plan of Allah works irresistibly, 
and sweeps away all their machinations. The good win through in the end, but not 
always as they planned; the evil are foiled, and often their very plots help the good. 
What did the l>rothers desire in trying to get rid of Joseph, and what actually 
hap])ene(L* How the Courtier's wWn. encouraged l)y ihc corruyjt women of her 
ac<iiiaintance, tried and lailed lo seduce Joseph and how Allah listened to his 
pra\'er and sa\ed linn Ironi her \ ile (le>>igns!' I low wronj; w a^ it ol the cu])l)earer lo 
forget Jose])h, and \'el \\o\\ his \"eiy [orgelluhie^s kepi Joseph sale and iiiidisturhed 
in prison until tlie day came when he should tackle the great problems ot King's 
kir^dom? With every character in the story there are problems, and the whole is a 
beautifully balanced picture of the working of Allah's Providence in man's 
chcfiuered desliiiw (R). 

1785 The Pro])het was no actor in those scenes; \el hy ins])iralion he was ahle to 
ex])oiuid them in the Di\ine Light, as they had ne\"er heen expounded l)e!ore, 
whctlicr in the Pentateuch or by any Seer before him. iVud allcgorically they 
figured his own story— how his own brethren sought to betray and kill him, how by 
Allah's Providence he was not only saved but he won through. (R). 

103. Yet no faith will the greater part of mankind have, 
however ardently thou dost desire it.(1786) 

1786 In spite of such an exposition and such a cou\incing illustration, how few 
men realK" \\a\h true laith— such a laitli as Jacob had in the old siorw or 
Muhainniad the Chosen One had, in the story which was actnalh" uniolding itself 
on the world's stage when this Siu^ah was re\ealed, shortly l>eiore the Ilij rahi' Al 
Mustafa's ardent wish and faith was to save his people antl all mankind from the 
graceless condition of want of faith. But his efforts were flouted, and he had to 
leave his home and suffer all kinds of persecution; but, tike Joseph, and more 
than Joseph, he vm, marked out for great work, which he finally achieved. 

104. And no reward dost thou ask of them for this: it is 
no less than a message for all creatures. (1787) 

1787 The Divine Message was priceless; it was not for the Messenger'^ ])ei>,onal 
profit, nor did he ask of men any reward for bringing it for their benefit. It was for 
all creatures— literally, for all the worlds, as explained in 1:2. n. 20 (see also 34:47 
and 85:21). 

105. And how many Signs in the heavens and the earth 
do they pass by? Yet they turn (their faces) away from 
them!(1788) 

1788 Not only can we learn through Scripture of the working of Alla h's 
providence in human history and the history of individual souls, hut also His Signs 
are scattered literally throughout nature— throughout Creation— for all who have 
eyes to see. And yet man is so arrogant that he turns away his very eyes from 
them! 

106. And most of them believe not in Allah without 
associating (other as partners) with Him!(1789) 



1789 Even if people profess a nominal faith in Allah, they corrupt it by believing 
in other things as if they were Allah's partners, or had some share in the shaping of 
the world's destinies! In some circles, it is idolatr>', the worship of stocks and 
stones. In others, it is C'hri^tohitiy and Mariolatr>', or the deification of heroes and 
men of renown. In others it is the powers ot Nature or of Life, or of the human 
intellect personified in Science or Art or im ention, and this is the more common 
form of modern idolatr\'. Others again worship mystciy, or imaginary powers of 
good or even e\il: gi eed and fear are mixed up with these forms of worship. Islam 
calls us to worship Allah, the One True God, and Him only. (R). 

107. Do they then feel secure from the coming against 
them of the covering veil(1790) of the wrath of Allah,- 
or of the coming against them of the (final) Hour all of 
a sudden(1791) while they perceive not? 

1790 Ghashiyah = covering veil, pall; used for the Judgement to come, which will 
be so dark and appalling as to hide up all other and petty things, and be the one 
great realiti,' for the souls that were slaves to evil. 

1791 The metaphor is changed, from intensity' of darkness to suddenness of time. 
It will come before they are aware of it Let them not feel any sense of safety in sin 
rO; 43:66). 

108. Say thou: "This is my way: I do invite unto Allah,- on 
evidence clear as the seeing with one's eyes,-(1792) 
I and whoever follows me. Glory to Allah, and never 
will I join gods with Allah." 

1792 Islam holds fast to the one central fact in the spiritual world— the unity of 
Allah, and all Reality springing from Him and Him alone. There can be no one 
and nothing in competition \iitli that one and onh" Realit>'. It is the essence of 
Truth. All other ideas or existcnre>>, iiirlii(hiig our perception ol Sell, are merely 
relative— mere ])rojeclions Iroin the woiiderlul laciilties which He has gi\eii to us. 
This is not, to us, mere Inpotliesis. It is in our inmost ex])erience. In the physical 
world, they say that seeing is believing. In our imier world diis sense of Allali is as 
clear as sight in the physical world. Therefore, Al Mustafa and those who really 
follow him in the truest sense of the world, call all the world to see this Truth, feel 
this experience, follow this Way. They will never be distracted by metaphysical 
speculations, whose validity will always be doubtful, nor be deluded with 
fjhantoms which lead men astra>'. 

109. Nor did We send before thee (as messengers) any 
but men,(1793) whom we did inspire,- (men) living in 
human habitations. Do they not travel through the 
earth, and see what was the end of those before 
them? But the home of the Hereafter(1794) is best, 
for those who do right. Will ye not then understand? 

1793 I was man that allah sent as His Messengers to explain Him to man. He did 
not send angels or gods. Into His chosen men He breathed His inspirations, so 
that they could see truer than other men. But liie\' \\ ere men li\ ing with men-in 
men's hahitations in town or countn"; not reclues or ccnobites, who had no 
[jcrsonal experience of men's affairs and could not be teachers of men in the 
fullest sense. Their deeds tell their own tale. 

1794 The righteous, the men of Allah, had, as inJose])h's history, some evidence 
ol Allah's l'ro\ideiice in this \"ery world with all its imjierfections as rellecting our 
im])erlcctions. But this world is ol no real conse<iuance of them, flieir home is in 
tlie Hereafter Josepths eaitly home was in Canaan: but he attained his glory 
elsewhere; and his spiritual Home is in the great Society of the Righteous.(3:39). 

110. (Respite will be granted) until, when the 
messengers give up hope (of their people) and (come 
to) think that they were treated as liars,(1795) there 
reaches them Our help, and those whom We will are 
delivered into safety. But never will be warded off our 
punishment from those who are in sin. 

1795 2Uinnu (comes to think): I construe the nominative of this verb to be "the 
messengers" in agreement with the best authorities. Kudhibu is the usual readir^, 
though Kudhdhibu, the alternative readir^, also rests on good authority. I 
construe the meaning to be: that Allah gives plenty of rope to the wicked (as in 
Joseph's story) until His own Messengers feel almost that it will be hopeless to 
preach to them and come to consider themselves branded as liars by an 
unbelieving w<)rld; that the breaking-p<)int is then reached; that Allah's help then 
comes swiftly to His men, and they are delivered from [jcrsecution and danger, 
while the wrath of Allah overtakes sinners, and nothing can then ward it oil. This 
interpretation has gootl authority behind it, tiiough diere are tlifferenccs of 
Opinion. 



155 



The Noble Qur'an 



111. There is, in their stories,(1796) instruction for men 
endued with understanding. It is not a tale invented, 
but a confirmation of what went before it,-(1797) a 
detailed exposition of all things, and a guide and a 
mercy to any such as believe. 

1796 Their stories, i.e., tlic stories of the Prophets or of the wicked; for the two 
tlircads intcnvinc, as in Joseph's stor>'. 



1797 A story like that of Joseph is not a purely imaginary fable. The People of the 
Book have it in their sacred literature. It is confirmed here in its main oudine, but 
here there is a detiiled spiritual exposition that will be found nowhere in earlier 
Kterature. The exposition covers all sides of human life. If properly understood, it 
gives valuable lessons to guide our conduct— an instance of Allah's grace and 
mercy to people who will go to Him in faith and put their affairs in His hands. 



1 3. Al Ra'd (The Thunder) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. A.L.M.R.(1798) These are the signs (or verses)(1799) 
of the Book: that which hath been revealed unto thee 
from thy Lord is the Truth; but most men believe not. 

1798 For Alii". Lam, Mini, sec 2: 1 , ii. 25. For i\lif. Lam, Ra', sec IiUrodurtioii to .S. 
10. F\)r ai)l)rc\iatc(l Letters generally see A])])eiKli.\ L Ileix' there seems to be a 
combination of the groups Alif, Lam, Mini and -Vlil, Lam, Ra'. We consider here 
not only the beginning (Alii), the middle (Lam), and tlie end (Mim), of man's 
spiritual history, but also the immediate future of the interior of our organisation, 
such as it appeared to our Ummah towards the close of the Makkan period. But 
in trying to determine their meaning, we must not be dogmatic. The befitting 
attitude is to say: Allah knows best (R). 

1799 10:1, n. 1382. 

2. Allah is He Who raised the heavens without any 
pillars(1800) that ye can see; is firmly established on 
the throne (of Authority);(1801) He has subjected the 
sun and the moon (to his Law)! Each one runs (its 
course) for a term appointed. He doth regulate all 
affairs,(1802) explaining the signs in detail, that ye 
may believe with certainty in the meeting with your 
Lord.(1803) 

1800 Should we conslrue the clause "that yc can see" to reler to 'pillars" or "l<> the 
liea\ens"!* Eillier is admissible, l)ul I ])reler the lonner. The hca\"cns are 
supported on no pillars diat we can see. What we sec is die hlue vault ot heaven, 
but there are invisible forces or conditions created by Allah, which should impress 
us with His power and glory. 

1801 Cf. 10:8, and ii. 1H86. \Ve must not think that an\ thing came into licint;' 
itselt or carries oiil its tunctions l)y itselt. Allah is the acti\'e Force through which 
e\ ■en tiling has its lite and heiiig and through which e\'er\thing is maintained and 
supported, even diough fixed laws are established for its regulation and 
government The "term appointed" limits the duration of their functioning: its 
ultimate return is to Allah, as its beginning proceeded from Allah (see also 35:13). 

1802 Cf. 10:H1 , 11. 1 12.1. Where the laws ol nature are fixed, and e\"er\ lliiiig runs 
according to its a])p<>mte(l course, the gxnenimeiit and regulation behind it is still 
that of Allah. Where there is limited Iree \\\\\ as in man, \ et the ultimate source of 
man's faculties is Allah. iVIIah cares tor His creatures. He does not, as in die idea 
of polytheistic Greece , sit apart on Olympus , careless of His creatures (see also 
29:61). 

1803 One maiiitestalion ol His carmg lor His creatures, c\'eii where a limited 
amount ol free will is granted lor llieir de\"elopineiit. is that He is carelul to 
ex])laiii His Signs both in nature and in ex])ress and detailed re\"elatioii through 
His Messengers, lest man should have any doubts whether he has to return 
ultimately to his Lord and account for all his actions during the "term appointed," 



when he was given some initiative by way of trial and preparation. If man attends 
carefully to the Signs, he should have no doubt whatever. 

3. And it is He who spread out the earth, and set thereon 
mountains standing firm and (flowing) rivers: and 
fruit of every kind He made in pairs, two and 
two:(1804) He draweth the night as a veil(1805) o'er 
the Day. Behold, verily in these things there are signs 
for those who consider! 

1804 1 tiiink that this refers to sex in plants, and 1 see M.P. has translated 
accordingly. Plants like animals have their reproductive apparatus— male stamens 
and female pistils. In most cases the same flower combines both stamens and 
[)istils, but in some cases these organs are specialised in separate flowers, and in 
some cases, e\eii in sejiarate trees. The date ])alm of Arabia and the Papaya of 
India, are instances of fruit trees which are unisexual (Cf. 2{):,')3 and 31:10). 

1805 O. 7:54 and n. 1032. The whole passage diere may be compared with the 
whole passage here. Both their similarity and their variation show how closely 
reasoned each argument is, with expressions exactiy appropriate to each occasion. 

4. And in the earth are tracts (Diverse though) 
neighbouring, and gardens of vines and fields sown 
with corn, and palm trees - growing(1806) out of 
single roots or otherwise: watered with the same 
water, yet some of them We make more excellent than 
others to eat.(1807) Behold, verily in these things 
there are signs for those who understand! 

1806 Does "growing out of single roots or otherwise" quahfy "palm trees" or "vines" 
and "com" as well? The former construction is adopted by the classical 
Commentators: in which case the reference is to the fact either that two or more 
palm trees occasionally grow out of a single root, or that yjalm, trees grow 
sometimes as odd trees and sometimes in great thick clusters. If llie latter 
construction is adoyjted, the reference would , be to the fact that date jjalm (and 
fialins geiieralh) and some other plants arise out of a single laproot, while the 
majority of trees ai ise out of a network of roots that spread out extensively. Here 
is adaptation to soil and water conditions— another Sign or wonder of Creation. 

1807 The date palm, the crops of food-grains, and the grapevine are all fed by the 
same kind of water, yet how difFerent the harvests which they yield! And that 
applies to all vegetation. The fruit or eatable produce may vary in shape, size, 
colour, flavour, etc., in endless variety. 

5. If thou dost marvel (at their want of faith), strange is 
their saying: "When we are (actually) dust,(1808) 
shall we indeed then be in a creation renewed?" They 
are those who deny their Lord! They are those round 
whose necks will be yokes (of servitude):(1809) they 
will be Companions of the Fire, to dwell therein (for 
aye)! 



156 



The Noble Qur'an 



1808 After seeing the Signs in nature and the Signs in revelation, it is indeed 
strange that people should deny their Creator. But if they admit the Signs of the 
Creator, Who works nian'cls before their very eyes everyday, why should they 
doubt tliat when they are redueed to dust, they ean be raised up again!' II one 
creation is jjossible, what difficulty can there be in accepting a renewed creation? 
Il becomes then a (luestion of obstinate and rebellious will, for which the 
punishment is described. 

1809 Aghlal:ydke.s (of servitude): Cf. 7:157 and n. 1128. The punishment may be 
conceived of in two stages: immediately, yokes of servitude to superstition, 
falsehood, etc., as against the freedom in Faith; and finally, the Fire which bums 

the very soul (see also 82:10). 

6. They ask thee to hasten on the evil In preference to 
the good:(1810) Yet have come to pass, before them, 
(many) exemplary punishments! But verily thy Lord is 
full of forgiveness for mankind for their wrong-doing, 
and verily thy Lord is (also) strict in punishment. 

1810 Cf. 18:.).) and 27: If)). Tlie I Inbelievcrs l>y way of a taunt say: "If there is a 
[jiuiishnient, let iis see it eonie down now." The answer to it is threelold. (1) Why 
<io you want to see the punishment ratlier dian die mercy ot i\ilah;* Which is 
better? (2) Have you not heard in history of terrible punishments for evil? And 
have you not before your very eyes seen examples of wickedness brought to 
book? (3) Allah works not only injustice and punishment, but also in mercy and 
forgiveness, and mercy and forgiveness come first 

7. And the Unbelievers say: "Why is not a sign sent down 
to him from his Lord?"(1811) But thou art truly a 
Warner, and to every people a guide. (1812) 

1811 Aitci iill the Signal that ha\e just been nieiitioiied it is mere h'aclioiisness to 
say, "Bring down a Sign." Al Mustata brought Signs and credentials as other 
Prophets did, and like them, refused to satisfy mere idle curiosity. 

1812 The last sentence of this verse has usually been interjjreted to mean that the 
Prophet's function was merely to warn, and that gui<lanee was sent b\' Allah to 
e\'ei'\" nation throiis;h its l'r<)])hets. I tliink the loll(n\ini;' interpretation is e(|iially 
])ossil)le: 'it is itscll ;i Siy,ii that Al Nhi>,tahi should warn ;iii(l ])rcaeh and produce 
the Qur'an, and tiie guidance wiiicli lie brings is iiiinersai guidance, as iroiii Allah.' 

8. Allah doth know what every female (womb) doth 
bear,(1813) by how much the wombs fall short (of 
their time or number) or do exceed. Every single thing 
is before His sight, in (due) proportion. 

1813 The leniale woinl) is just an exani])le, a t}"])e, of extreme secrecy. Not e\"eii 
the female herself knows what is in die woml)— wliedier it is a male \'oung or a 
female young, whether it is one or more, whether it is to be born short of the 
standard time or to exceed the standard time. But the most hidden and apparentiy 
unknowable things are clear to Allah's knowledge: there is no mere chance: all 
things are regulated by Allah in just measure and proportion. The general 
proposition comes in the last sentence: "every single thing is before His sight, in 
(due) proportion." 

9. He knoweth the unseen and that which is open: He is 
the Great, the Most High. (1814) 

1814 A verse ot matchless rhythm in Arabic. 

10. It is the same (to Him) whether any of you conceal 
his speech or declare it openly; whether he lie hid by 
night or walk forth freely by day.(1815) 

1815 Our most hidden thoughts and motives are known to Him at all times. 

11. For each (such person)(1816) there are (angels) in 
succession, before and behind him: They guard him by 
command of Allah. Verily never will Allah change the 
condition of a people until they change what is within 
themselves. (1817) But when (once) Allah willeth a 
people's punishment, there can be no turning it back, 
nor will they find, besides Him, any to protect. 

1816 See last verse. Eveiy person, whetiier he conceals or reveals his thoughts, 
whether he skulks in darkness or goes about by day— all are under Allah's watch 
and ward. His grace encompasses everyone, and again and again protects him, if 
he will only take the protection, from harm and evil. If in his folly he thinks he can 



secredy take some pleasure or profit, he is wrong, for recording artels record all 
his thoughts and deeds. 

1817 AUah is not intent on ])unishnient. lie created man \'irtuous and ])iire: lie 
gave him intelligence and knowledge; He surrounded him with all sorts of 
instruments of His grace and mercy. If, in spite of all this, man distorts his own 
will and goes against Allah's Will, yet is Allah's forgiveness open to him if he will 
take it It is only when he has made his own sight blind and changed his own 
nature or soul away from the beautiful mould in which Allah formed it, that 
Allah's Wrath \\\\\ descend on him and the favourable position in which Allah 
placed him will he changed. When once the punishment comes, there is no 
turning it back. 

None of the things which he relied upon— other than Allah— can possibK protect 
him. 

12. It is He Who doth show you the lightning, by way 
both of fear and of hope:(1818) It is He Who doth 
raise up the clouds, heavy with (fertilising) rain! 

1818 Here then is the climax to the answer of the sarcastic challenge of the 
Unbelievers for punishment, in language ol great sublimitv'. Why look to e\il 
rather than to good?— to ])unishnieiit rather than to mercy?— to the fear in the 
force and fire ol the lightning rather than to the ho])e ol good and abundant crops 
in the rain w hich will come behind the lightning clouds? (CL H{):2 1) 

13. Nay, thunder repeateth His praises, (1819)and so do 
the angels, with awe:(1820) He flingeth the loud- 
voiced thunder-bolts, and therewith He striketh 
whomsoever He will. .yet these (are the men) who 
(dare to) dispute about Allah, with the strength of His 
power (supreme)!(1821) 

1819 Nay, thunder ilsell, wliuh ina\ highten \'ou, is but a tame and beneficent 
force before Him, declaring His [iraises, like die rest ot creation. Thunder thus 
apdy gives the name of this Surah of contrasts, where what we may think terrible is 
shown to be really a submissive instrument of good in Allah's hands. 

1820 And the angels, whom we think to be beautihil creatures ol ]H>wer and glor}' 
nearest to Allah, yet feel reverence and awe even as they praise His Holy Name. 

1821 Who is puny man, to call Allah in question? Cf. some variations on this 
theme in the Book of Job, e.g., chapters 38 to 41. 

14. For Him (alone) is prayer in Truth:(1822) any others 
that they call upon besides Him hear them no more 
than if they were to stretch forth their hands for water 
to reach their mouths but it reaches them not: for the 
prayer of those without Faith is nothing but (futile) 
wandering (in the mind). (1823) 

1822 Haqq= truth; right; what is due, befitting, proper. All these meanings are to 
be imderstood here. If we worship ainthiiig other than Allah (whether it is idols, 
stars, [lowers of nature, spirits, or deilied men, or Self, or Power, or Wealth, 
Science or Art, Talent or Intellect), our worship is both foolish and futile. 

1823 Without Faith, it is obvious that prayer or worship has no meaning whatever. 
It is but an aberration of the mind. But there is a deeper meanir^. You may have 
false faith, as in superstitions or in worshipping things other than Allah, as 
explained in the last note. In that case, too, you are pursuing mere phantoms of 
the mind. When you come to examine it, it is mere imbecility' or futility'. Worship 
and [jrayer are justified only to Allah, the One True God (Cf. U):.'>()). (R). 

15. Whatever beings(1824) there are in the heavens and 
the earth do prostrate themselves to Allah(1825) 
(Acknowledging subjection),- with good-will or in 
spite of themselves:(1826) so do their 
shadows:(1827) in the morning and evenings. 

1824 Notice that the original of what I have translated "whate\"er being" is the 
])ersoiial pronoim mnii, not mn. This then refers to beings with a personality, e.g., 
angels, spirits, human beings, and possibly other things ot objective (not 
necessarily material) existence, as contrasted with their Shadows or Simulacre or 
Appearances, or Phantasms, mentioned at the end of the verse. Both these Beings 
and dieir Shadows are subject to the Will of Allah. See notes 182.5 and 1827. 

1825 "Prostrate tiiemselves": the posture means that they recognise their subjection 
to Allah's Will and Law, whether they wish it or not. 



157 



The Noble Qur'an 



1826 "In spite of themselves": Satan and the Spirits of Evil. They would like to get 
away from the control of the All-Good Allah, but they cannot, and they have to 
acknowlcdj^c His suj)rcm;u y and lordship over them. 

1827 Even tlic Shadows-creations of the Imagination, or projections from otlier 
things and dependent on the other things for their existence, as shadows or to 
substance-even such shadows are subject to Allah's Laws and Will, and cannot 
arise or have any effect on our minds except by His permission. The Shadows are 
longest and therefore most prominent when the sun is level, and tend to disappear 
as the sun approaches the zenith. But even when they are longest and most 
prominent, they are still subject to Allah's Will and Law. (R). 

16. Say: "Who is the Lord and Sustainer(1828) of the 
heavens and the earth?" Say: "(It is) Allah." Say: "Do 
ye then take (for worship) protectors other than Him, 
such as have no power either for good or for harm to 
themselves?"(1829) Say: "Are the blind equal with 
those who see? Or the depths of darkness equal with 
light?" Or do they assign to Allah(1830) partners who 
have created (anything) as He has created, so that the 
creation seemed to them similar? Say: "(Allah) is the 
Creator of all things: He is the One, the Supreme and 
Irresistible." 

1828 The meaning of Rubb is explained in n. 20, to 1:2. 

1829 £X 5:76. 

1830 This verse may be analysed into six ])arts, each two parts going together like 
question and answer. Each except the filth part is introduced by the word "Say", 
which is equivalent in old Arabic to inverted commas. The fifth part, "or do they 
assign . . . similar?" is not introduced by "Say", because it is in the indirect form. 



(1) Who is the Lord and Sustainer of the Worlds!' It is Allah. (2) And yet you 
worship other godsl* No, no one can be e<iual to Ilini, an\' more than darkness is 
ccjual to light. (3) Your other gotls have created nodiing by which you can be 
misled? No indeed; He is the only Creator, the One and Supreme. 

17. He sends down water(1831) from the skies, and the 
channels flow, each according to its measure: But the 
torrent bears away to foam that mounts up to the 
surface. Even so, from that (ore) which they 
heat(1832) in the fire, to make ornaments or utensils 
therewith, there is a scum likewise. Thus doth Allah 
(by parables) show forth Truth and Vanity. For the 
scum disappears like forth cast out; while that which 
is for the good of mankind remains on the earth. Thus 
doth Allah set forth parables. 

1831 This \erse is lull ol parables. (1) It is Allah Who sends rain and sends it to 
all. Sec how il Hows in different channels according to tlieir capacities. Some are 
sluggish; some have a svydft current. Some fomi great rivers and irrigate wide tracts 
of country; some are clear crystal streams, perhaps in hilly tracts, with beds of 
clean pebbles which you can see through the water. Some produce delicious 
edible fish: and some are infested by crocodiles or injurious monsters. And there 
are degrees, and degrees among brooks, streams, lakes, rivers, and seas. So with 
the rain of Allah's mercy and the knowledge and wisdtjm and guidance which He 
sends. AH can receive it. Different ones will respond according to their capacities. 

(2) In the physical world, water is jjiire and beneficial. But froth and scmu \\\\\ 
gather according to local condiiions. As (he floods will earr\' oil the scum and 
purify the water, so will the flootl of Allali's spiritual mercy carry away our spiritual 
scum and purify the water. (3) The froth may make a greater show on the surface, 
but it will not last. So will there be frothy knowledge which will disappear, but 
Allah's Truth will endure. 

1832 In continuation of the last note, the fourth parable is lhat ol nielal ores: (1) 
the ore is full of baser adniixlnre, hut the fire will separate the gold Ironi the dross 
for ornaments, or (5) some metal of household utility, widi which you make 
everyday utensils, which the fire will sefxuate ironi admixtures which you do not 
want So the fire of Allah's test, either by ad\ ersit>' or hy affluence, will search out 
the true metal in us and reject the dross. It will show us what is valuable or what is 
useful, all sorts of scum and vanity which we collect and miscall knowledge. 

18. For those who respond to their Lord, are (all) good 
things. But those who respond not to Him,- Even if 
they had all that is in the heavens and on earth, and 
as much more, (in vain) would they offer it(1833) for 



ransom. For them will the reckoning be terrible: their 
abode will be Hell,- what a bed of misery! 

1833 0" 3:91 and 10:54. 

19. Is then one who doth know that that which hath 
been revealed unto thee from thy Lord is the Truth, 
like one who is blind?(1834) It is those who are 
endued with understanding that receive admonition;- 

1834 In this section the contrast belA\"een Faith and Riglitconsness on the one 
hand and Infidelity and on the other is sel ont. Tlic nghleons man is known 
as one who (1) recei\cs adnioniiion; {1) is true to his co\"enants; ('?) lollows the 
universal f^eligion ol Faiih and f'racfice joined together; (1) is jiatient and 
persevering in seeking Allah; and in practical matters he is known to t)e; (5) 
regular in prayer, (6) generous in true charity, whether open or secret; and(7) not 
revengefiil, but anxious to turn off evil with good, thus breaking the chain of evil 
which tends to perpetuate itself. 

20. Those who fulfil the covenant of Allah and fail not in 
their plighted word; 

21. Those who join together those things which Allah 
hath commanded to be joined, (1835) hold their Lord 
in awe, and fear the terrible reckoning; 

1835 That is, join faith with practice, love of Allah with love of man, and respect 
for all Prophets alike, i.e., follow the universal Rel^ion, and not odd bits of it. 

22. Those who patiently persevere, seeking the 
countenance of their Lord; Establish regular prayers; 
spend, out of (the gifts) We have bestowed for their 
sustenance, secretly and openly; and turn off Evil with 
good: for such there is the final attainment of the 
(Eternal) Home,-(1836) 

1836 Their journey in this life was at best a sojourn. The final Bliss is their eternal 
Home, which is furtiier prefii^ured in the two following verses. 

23. Gardens of perpetual bliss: they shall enter there, as 
well as the righteous among their fathers, their 
spouses, and their offspring:(1837) and angels shall 
enter unto them from every gate (with the salutation): 

1837 'f he relationships of this lite are leni]K)ral, lint lo\ e m nglilconsncss is 
eternal. In the eternal (lardens ol Bliss the righleons will i)e reuniled with all those 
near and dear ones whom they loxed, ])ro\"i(le(l onl\' that they were righteous also; 
for in eternity nodiing else counts. Blood-relationships and marriage relationships 
create certain physical bonds in this life, which may lead so much good, and 
possibly also to evil. All that is physical or evil will go. But the good will come 
forth with a new meaning in the final Reckoning. Thus ancestors and descendants, 
husbands and wi\"es, brothers and sisters, (tor (IJiuirhynt miAmXi^'^, them), whose 
love was [jure and sanctified, will find new bliss in the perfecting of their love and 
will see a new and mystic ineaning in the old and ephemeral bonds. Can we 
\\onder at Jacol>'s reunion \\'\[\\ Joseph, or that of Moses with Aaron, or of 
Muhammad AI Mustafa with the Lady Khadijah? In fact all the Righteous will be 
reunited in the Ilereailer (12:101). 

24. "Peace unto you for that ye persevered in patience! 
Now how excellent is the final home!" 

25. But those who break the Covenant of Allah, after 
having plighted their word thereto, and cut asunder 
those things(1838) which Allah has commanded to be 
joined, and work mischief in the land;- on them is the 
curse; for them is the terrible Home!(1839) 

1838 This is the opposite of the things explained in 13:21 above, n. 1835. 

1839 This is in contrast to the state of the blessed, described in 13:22-24 above. 
The Curse is die opposite of die Bliss, and die Terrible Home is the opposite of 
the Eternal Home, die Gardens of perpetual bliss. 

26. Allah doth enlarge, or grant by (strict) measure, the 
Sustenance(1840) (which He giveth) to whomso He 
pleaseth. (The wordly) rejoice in the life of this world: 



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But the life of this world is but little comfort in the 
Hereafter.(1841) 

1840 Allah, the Sustaincr and Chcrishcr of all His creatures, gives sustenance to 
all— the sustenance incliuling all means for their physical, moral, intellectual, and 
spiriUial ^Towlh and (le\elo[)ment accordinj; lo iheir needs and capacilies. To 
some He grants it in abundance; to otliers He gives it in strict measure. No one 
can question Him, for His Will is supreme, and it is the measure of all good (Cf. 
29:61-62). 

1841 Cf. 9:38. The meaning here may also be: This jM csent life is just a furniture, 
a convenience, a stepping stone, a probation, for the life to come. In itself it is less 
important than the Hereafter. 

27. The Unbelievers say: "Why is not a sign sent down to 
him from his Lord?"(1842} Say: "Truly Allah leaveth, 
to stray, whom He will; But He guideth to Himself 
those who turn to Him in penitence,- 

1842 The (|uesli<)n is repealed Ironi 18:7 abo\"e: ior the line ol reasoning ihere 
suggested in aus\\"er is now com])leted, and another line ol reasoniuj; is now taken 
up. Allah provides every guidance lor diose who turn to Him in penitence, but He 
will leave those to wander astray who deliberately close their eyes and their hearts 
to His grace and the comfort that comes from remembering Him and celebrating 
His praises, 

28. "Those who believe, and whose hearts find 
satisfaction in the remembrance of Allah, for without 
doubt in the remembrance of Allah do hearts find 
satisfaction. (1843) 

1843 The Sign <)r Miracle is not sometliing external: it is something internal, 
something in \'our mind, heart, and soul. It depends on your inner spiritual 
experience. If you tin u to Allah, that light, that experience, will come. If you do 
not, Allah will iiol lorce \'ou. 

29. "For those who believe and work righteousness, is 
(every) blessedness,(1844) and a beautiful place of 
(final) return." 

1844 "Blessedness": Tulmi AW internal state ol satisfaction, an inward joy which is 
difficult to describe in words, but which reflects itself in the life of the good man, 
through good and ill fortune, through good report and evil. And then, there is 
always the final goal to which his eyes are turned, the beautifUl Home of rest in the 
Hereafter, after this life's struggles are over. That goal is Allah Himself. 

30. Thus have we sent thee amongst a People before 
whom (long since) have (other) Peoples (gone and) 
passed away;(1845) in order that thou mightest 
rehearse unto them what We send down unto thee by 
inspiration; yet do they reject (Him), the Most 
Gracious! Say: "He is my Lord! There is no god but He! 
On Him is my trust, and to Him do I turn!"(1846) 

1845 Our Prophet came later in time than other Prophets, to complete their 
Message and universalise Religion. And certainly it is after his age that the process 
of the imification of the world began. That process is not complete yet, but is 
proceeding apace. 

1846 Faith teUs us that no amount of opposition from Unbelievers can ever stop 
Allah's Plan. 

31. If there were a Qur'an with which mountains were 
moved, or the earth were cloven asunder, or the dead 
were made to speak, (this would be the one!) But, 
truly, the command is with Allah in all things!(1847) 
Do not the Believers know, that, had Allah (so) willed. 
He could have guided all mankind (to the right)? But 
the Unbelievers,- never will disaster cease to seize 
them for their (ill) deeds, or to settle close to their 
homes, until the promise of Allah come to pass, for, 
verily, Allah will not fail in His promise. (1848) 

1847 Eveiytliing is possible and in Allah's power. His Plan is beneficent and all- 
embracing. But it is not for His creatures to dictate to Him, or demand what He 
should do, or how He should do it The Command is with Allah in all things. The 
Believers know His Omnipotence, and they also know that He will order His 
world for the best 



1848 Let not the Unbelievers think that if they seem to prosper for a time, that is 
the end of the matter. They are warned about three things. (1) Their ill deeds 
must carry evil consequences for them all the time, though they may not perceive 
them for a certain time. (2) Their homes, their places of resort, tiie circles in 
which they move, vydll also be haunted by their ill deeds and their consetiuences. 
For e\ il makes a coin])iex ol ils en\iroiinieiit. The walls oi Jericho , when the\' lall, 
must bring down all Jericho in its ruins. (8) The ultimate Disaster, tlie Final 
Reckoning, must come, for Allah never fails in I lis promise. True values must 
eventually be restored: the good to the gootl, and the evil to the evil. The 
Commentators draw illustrations from the life of the Messei^er, his exile from 
Makkah, and his restoration. A similar miracle works in all history. But the 
Command is with Allah. 

32. Mocked were (many) Messengers(1849) before thee: 
but I granted respite to the unbelievers, and finally I 
punished them: Then how (terrible) was my 
requital!(1850) 

1849 0" 6:10 and 36:30. 

1850 The punishnient was in many cases deferred. But when it did come, how 
terrible and exeniiilaiy it was? 

33. Is then He who standeth over every soul (and 
knoweth) all that it doth, (like any others)? And yet 
they ascribe partners to Allah. Say: "But name 
them!(1851) is it that ye will inform Him of something 
he knoweth not on earth, or is it (just) a show of 
words?" Nay! to those who believe not, their 
pretence(1852) seems pleasing, but they are kept 
back (thereby) from the path. And those whom Allah 
leaves to stray, no one can guide. 

1851 Ct. 12:40, You have but to name your lalse gods, and you will see tiiat they 
are nothing but names. There is no reality behind them, whereas Allah is the One 
great Reality. He penetrates everything through and through and knows all things. 
Do you dare to tell Him of something on earth that He does not know? Or is it 
just a trick or a show of words? 

1852 All [Jicteiices and laucies seem attractive to dieir iiu entors, but alas! tiiey are 
a great obstruction to tlie Path of Religion and U ruth. However, if by their 
contun^cy, they have cut themselves off from Allah's grace, who can guide them 
or reclaim them from their errors? 

34. For them is a penalty in the life of this world,(1853) 
but harder, truly, is the penalty of the Hereafter: and 
defender have they none against Allah. 

1853 The consequences of sin may be felt in this Ufe itself, but they are nothing 
compared to the final penalties in the life to come. 

35. The parable of the Garden which the righteous are 
promised!- beneath it flow rivers: perpetual is the 
enjoyment thereof(1854) and the shade 
therein:(1855) such is the end of the Righteous; and 
the end of Unbelievers in the Fire.(1856) 

1854 For the comfjrehensive meaning of the root ^ihihi (literally 'to eat'), see ,5:66, 
n, 776. In its deri\"ed meaning, it means fruit and eiiioyinent ol all kinds, spiritual 
as well as other. The joys of heaven are not like the joys of the earth, which fade 
away or cloy. The jo\s of hea\"eii are ])iire, lasting, and without any of the 
drawbacks which we associate witii tiie joys ot tiie sense. 

1855 ZUh literally shade, hence, shelter, protection, security. All these meanings 
are imfjlied. Shade is one of the delights of a garden. Cf. 4:.')7, and n. ,*)79. 

1856 In tilis, as no otiier place, tlie Fire is contiasted widi die Garden, as misery is 
contrasted with bliss. We can also imagine other incidents in contrast with those of 
the Garden; e.g., with the Fire will be drought, aridity, thirst, instead of beautiful 
rivers; pain and suffering, instead of perpetual delight; no protection against the 
fierceness of the heat, as contrasted with the cool shades ever deepening as you 
proceed in the Garden. 

36. Those to whom We have given the Book(1857) 
rejoice at what hath been revealed unto thee: but 
there are among the clans(1858) those who reject a 
part thereof. Say: "I am commanded to worship Allah, 



159 



The Noble Qur'an 



and not to join partners with Him. Unto Him do I call, 
and unto Him is my return." 

1857 The Book: in a general sense, Revelation. Those to whom the Book hath 
been given" are both (I) the People of the Book oi [jrevioiis revelations, who study 
the new Revelation in Arabic without ])reju(!u"e and find in it eonfirniation ot what 
their ancestors had received; and (2) tlie Muslims who receive the Qur'an with 
such spiritual joy. 

1858 Ahznh (plural of hizb = parties, sects, troops, clans. The reference may be to 
the elans uientioned in K^:1() and 22 (that whole Surah is called Ahz^ih}. But we 
can understand it in a perfecth' geueral sense, amonj^' all the sections of the people 
there are persons who would recci\e a jjortiou ol Allali'>> truth but reject whale\"er 
does uol suit them or kill ui with their ^ellisli aiui^ or \"aiu desires. 'I'he projier 
aus\\"cr to them is: sureh', Allah's couimaud is uni\"ersa!-i<) worshi]) and sene Ilini 
and retuse to bend the knee to any other; die man ol God finds his staff and 
support in it; but he must invite all to share in its blessings; it came from Allah, 
and tjo Allah shall we all return. 

37. Thus have We revealed It to be a judgment of 
authority(1859) in Arabic. Wert thou to follow their 
(vain) desires after the knowledge which hath 
reached thee, then wouldst thou find neither protector 
nor defender(1860) against Allah. 

1859 The Qur'an is in Arabic; therefore the Arabs, among whom it was 
promulgated, ctjuld have no difficulty in understanding its precepts and using it in 
the judging of right and wiong in all their affairs. But it is also universal; therefore 
no one should give preference to his own vain fancies against this authoritative 
declaration. 

1860 Cf. 2:120. The variation is in the single word "Waqhtrt in place ofNasir" 
in 2:120. In each case the apt word is chosen not only for the rhythm in its own 
passage but for the general meaning in the argument 

38. We did send messengers before thee, and appointed 
for them wives and children:(1861) and it was never 
the part of a messenger to bring a sign except as Allah 
permitted(1862) (or commanded). For each period is 
a Book (revealed). (1863) 

1861 All the Prophets of whom we have any detailed knowledge, except one, had 
wives and children. The exception is Jesus, the son of Mary. But his life was 
incomplete: his ministiy barely lasted three \ears; his mission was limited; and he 
was not called ii])on to deal with the many-sided jirohlems that arise in a liiglih' 
organised society or State. We pay equal respect to him, because he was Allah's 
Messenger; but that is not to say that his Message covers the same imiversal 
ground as that of al Mustafa. There is no reproach foranormal human being if he 
Kves a normal human life; there is glory if he beautifies it and sets a nobler 
example of virtue than other men, as did al Mustafa. 

1862 Xo Prophet ])erformed aii\' miracle or showed forth any "Signs," except as 
Allah willed. Allah's will (Mash'uli) is an All-Wise, universal Plan, which is not 
formed for the benefit of one tribe or nullah or of one age or coimtry (see also 
next verse). The greatest Miracle in history was and is the Qur'an. We can 
apprehend its beauty and grandeur today as much as did the people of al 
Mustafa's day-even more, as our collective knowledge of nature and of Allah's 
creation has increased. 



1863 Kitab: I have translated "a Book (revealed)"; but it can also mean "a Law 
decreed" or "a Decree established." Ultimately the meaning is the same; for each 
age, according to Allah's wisdom. His Message is renewed (Cf.^-\:i). 

39. Allah doth blot out or confirm what He pleaseth: with 
Him is the Mother of the Book.(1864) 

1864 Umm ill Kit:ib'. Mother ot the Book: the oiigiiuil toiiiKhitioii of all 
revelation; the esseiiee of Allah's Will anil Laiv. (Cf'.'Au, ii. 317, anil 13: 1). 

40. Whether We shall show thee (within thy life-time) 
part of what we promised them or take to ourselves 
thy soul (before it is all accomplished),- thy duty is to 
make (the Message) reach them: it is our part to call 
them to account. 

41. See they not that We gradually reduce the land (in 
their control) from its outlying borders?(1865) 
(Where) Allah commands, there is none to put back 
His Command: and He is swift in calling to account. 

1865 In tlie l'ro])hel's ministry' al Makkah, the most still-neeked o]>]K)si!ion eaiiie 
from the sear and centre ol power m Makkah. The hiinil)ler people— the Iringe of 
Makkan society— eaine m rcadiU. as also did some Irilics round ahoiit Makkah. 
Alter the Ilijrah dicre was a liard slriif^gle between Makkah and Madinah, and at 
last tlie bloodless concjuest of Makkah in 8 A. H. made the pagan structure finally 
collapse, tliough it had already been sapped to its foundations. So, generally. 
Truth finds easiest entrance through the humble and lowly, and not in the 
beginning at the headquarters of power, but in the fulness of time it makes its way 
eveiywhere with irresistible force. 

4Z Those before them did (also) devise plots; but in all 
things the master- planning is Allah's.(1866) He 
knoweth the doings of every soul: and soon will the 
Unbelievers know who gets home in the end. 

1866 0' 3:54. and n. 393. 

43. The Unbelievers say: "No messenger(1867) art 
thou." Say: "Enough for a witness between me and 
you is Allah, and such as have knowledge of the 
Book."(1868) 

1867 The enemies of Islam have to acknowledge that Al Mustafa was a great and 
noble characler, but dic\' deny his Pro])hcdiood. lie could [joint to his credentials 
from Allali in the work which he achieved, antl the Qur'an which he brought. 

1868 That is, those who have knowledge of revelation generally will recognise 
Allah's revelation in the Holy Qur'an. An alternative reading is "min 'indihi", which 
is written the same in Arabic, witli only diree vowel points different. If we adopt 
that, the last clause will be: "and from Him is (all) knowledge of the Book": i.e., 'as 
all knowledge of the Book comes from Allah, the Qur'an also bears witness to 
me.' 



160 



The Noble Qur'an 



14 . Ibrahim (Abraham) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. A. L. R.(1869) A Book which We have revealed unto 
thee, in order that thou mightest lead mankind out of 
the depths of darkness into light - by the leave(1870) 
of their Lord - to the Way of (Him) the Exalted in 
power, worthy of all praise!-(1871) 

1869 For those mystic Letters see Introduction to S. 10. 

1870 II is iiisislcd that c\cry Prophet s])c;iks not from himscli hul !rom AHah. His 
lca(hiig into the light is bnt by the Graee and Mcrey ol Allah, not l)y any power ot 
his own, or l)y any merit of those who hear him. 

1871 hi llus and die next verse where the sentence is completed, three (|naHties of 
Allah are nientioned, viz., (1) His exalted position al)o\"e all (.'realioii; (2) His 
goochiess, \\liicli entitles Him, and Hini alone, to Praise; and (3) His Power in ah 
hea\en and earth. 'Hiiis He stands in no need ol man's worslii]); His goodness is 
all for the good ot man (and His creatures); and His control over His creatures is 
complete; so He can carry out His Will and Plan. 

2. Of Allah, to Whom do belong all things in the heavens 
and on earth! But alas for the Unbelievers(1872) for a 
terrible penalty (their Unfaith will bring them)!- 

1872 See the last note. That being the case, in what a sad plight are those who 
reject the Faith and Grace offered to them, and draw down on themselves all the 
terrible eonsetiuenee ot thai, rejection — the Wrath to come! 

3. Those who love the life(1873) of this world more than 
the Hereafter, who hinder (men) from the Path of 
Allah and seek therein something crooked: they are 
astray by a long distance. 

1873 The I 'nhelie\"ers are here characterised in three \\"a\'s: (1) the\' lo\'e this 
e[)heineral life and its \aniiies more than die true Lile which goes into the 
Hereaiier; (2) lhe\' not only harm thcm^cKcs bnt mislead odiers; (8) dieir own 
crooked minds search for something crooked in Allali's straight Padi (Cf. 7:4,5). 
But in doing so, they go farther and farther from the Truth. 

4. We sent not a messenger except (to teach) in the 
language(1874) of his (own) people, in order to make 
(things) clear to them. Now Allah leaves straying 
those whom He pleases:(1875) and guides whom He 
pleases: and He is Exalted in power, full of Wisdom. 

1874 If the object of a Messr^e is to make things clear, it must be delivered in the 
language current among the people to whom the Messenger is sent. Through 
them it can reach all mankind. There is even a wider meaning for "language". It is 
not merely a ([uestion of alphabets, letters, or words. Each age or peo])le-or world 
in a psychological sense -casts its thoughts in a certain mould or lorm. Allah's 
Message - [)eing uiii\ersal -can be expressed in all moulds and forms, and is 
e(|ually \alid and necessar\" lor all grades ol liuniaiiity, and must therefore be 
ex])laiiied (o each according to his or her capacit\' or rece])ti\ it\'. In this respect the 
Qur'an is inar\"ellous. It is lor the sim[)lest as well as the most achaiiced. 

1875 "VVJioni lie pJcnscs ": die usual expressitm for Miishuih, the universal Will 
and Plan, which is All-Wise and on the highest plane of goodness and 
righteousness. f'iX 16:93). 

5. We sent Moses with Our signs (and the command). 
"Bring out thy people from the depths of darkness into 
light, and teach them to remember the Days of 
Allah. "(1876) Verily in this there are Signs for such as 
are firmly patient and constant,- grateful and 
appreciative. (1877) 

1876 "The Days of Allah ": the days when Allah's mercy was specially shown to 
them. Every day and every hour and minute, Allah's Grace flows to us abundandy. 



but there are special e\ents in jierstmal or national histor>' wliich may be 
eommenioraled as Red-letter Days. Those to the Israelites were set out in great 
detail in and in odier ])laces. 

1877 Sahharisihe intensive form, and includes all the ideas implied in Sabr(2-A5 
and n. 61 and 2:1.'>8 n. l.')7) in an iiileiisi\"e degree. Shnkiir n i id Shakir hnvc in 
them llic idea ol a])piecialioii. recognition, gratitude as ^liown in deeds of 
goodness and righteousness. Both terms are applied to Allah as well as to men. A 
slight disiinciion in shades ol meaning ina\' he noted. Shakiir im|)lies that the 
appreciation is even for the smallest favours and response on the other side: it is 
mental attitude independent of specific facts. Shakir implies bigger and more 
specific tilings. (T^ 35:30). 

6. Remember! Moses said to his people: "Call to mind the 
favour of Allah to you when He delivered you(1878) 
from the people of Pharaoh: they set you hard tasks 
and punishments, slaughtered your sons, and let your 
women-folk live: therein was a tremendous trial from 
your Lord." 

1878 Cf. 2:49. The reference back to Israel and Moses serves a double purpose-as 
an appeal to the People of the Book, and as a reminder to Quraysh of the favour 
now conferred on them by the coming amor^ them of a greater Prophet than 
Moses. 

7. And remember! your Lord caused to be declared 
(publicly): "If ye are grateful, I will add more 
(favours) unto you; But if ye show ingratitude, truly 
My punishment is terrible indeed." 

8. And Moses said: "If ye show ingratitude,(1880) ye 
and all on earth together, yet is Allah free of all 
wants,(1881) worthy of all praise. 

1880 Ingiatitude not only in feelii^ or words, but in disobedience, and willful 
rejection and rebellion. If the whole of you l>aiid together against Allah, \ <;>u do 
not detraci Irom Allah's jjower one atom, l>ecause Allah does not depend upon 
you tor an\ihiiig, and His goodness and righteousness and praise worthiness 
cannot be calletl into tiuestion by your contumacy. 

1881 O" 22:64, 29:6, 35:15, and 47:38. 

9. Has not the story reached you, (O people!), of those 
who (went) before you? - of the people of Noah, and 
'Ad, and Thamud? - And of those who (came) after 
them? None knows them(1882) but Allah. To them 
came messengers with Clear (Signs); but they put 
their hands(1883) up to their mouths, and said: "We 
do deny (the mission) on which ye have been sent, 
and we are really in suspicious (disquieting) 
doubt(1884) as to that to which ye invite us." 

1882 Even ttie names of all tiie Prophets are not known to men, much less tlie 
details of their story. If some "news" of them (for the word translated "story" may 
also be translated "news") reaches us, it is to give us spiritual instruction for our 
own lives. 

1883 That is, either that the unbelievers meta])liorically ])ut their hands uj) to the 
mouths ol the Pro])liets to tr\' to jirevent tliem from |)roclainiiiig their Message, or 
tliat die unbelievers, put up tlieir fingers to their own moutiis, as much as to say 
"Don't listen to them," or bit their own fingers in token of incontinent rage. 
Whatever construction we adopt, the meaning is that they were intolerant of their 
prophets even as Quraysh were intolerant of Al Mustafa and did all they could to 
suppress Allah's Truth. 

1884 ^'7. 1 l:fi2. riie distinction between Skakk and rayh ma\' be noted. Shakk is 
intellectual doul)t, a doubt as to fact; is it so, or is it not? Rayh is stmiediing more 
than intellectual doubt; a suspicion that there is fraud or deception; something that 
upsets your moral belief, and causes a disquiet in your soul- In 52:30, it is used as 
equivalent to "calamity" or "disaster", some punishment or evil. Both kinds of 
doubts and suspicions are hinted at against Prophets of Allah (see also 34:54). 



161 



The Noble Qur'an 



10. Their messengers said: "Is there a doubt about Allah, 
The Creator of the heavens and the earth? It is 
He(1885) Who invites you, in order that He may 
forgive you your sins and give you respite for a term 
appointed!" They said: "Ah! ye are no more than 
human, Nice ourselves! Ye wish to turn us away from 
the (gods) our fathers used to worship: then bring us 
some clear authority. "(1886) 

1885 The Prophets (geiicrMlly) elear both kinds ol douljl. 'You caiiiiot doubt the 
existence of Allah! Behold His works! We are not speaking lor oiu'sehes or 
deceiving you. We speak according to die Message ot inspiration troni AUah. " 
Notice that the doubters had said to the Prophets: "Ye invite us." llie Prophets 
say: "It is Allah Who invites you, and He does it to save you by His grace, and give 
you plent\' of time {but not indefinite time) for penitence and amendment." 

1886 lnlidelit>' is illogical and argues in a circle. It the Pro])het syjcaks ot Allah, the 
I 'nl)elic\"er says, Y'ou are onh' a man!" "But 1 s])eak Ironi Allah!" "Oh well! Our 
ancestral ways ot worship are good enougli lor us!" "What it the\' are wrong?" 
"What authority have you for saying so?" "The highest authorit\', that from Allah!" 
And so we come back full circle! Then the wicked rely on violence, but it recoils 
on them, and they perish. 

11. Their messengers said to them: "True, we are human 
like yourselves, but Allah doth grant His grace to such 
of his servants as He pleases. It is not for us to bring 
you an authority except as Allah permits. And on Allah 
let all men of faith put their trust. 

12. "No reason have we why we should not put our trust 
on Allah. Indeed He Has guided us to the Ways we 
(follow). We shall certainly bear with patience all the 
hurt you may cause us. For those who put their trust 
should put their trust on Allah." 

13. And the Unbelievers said to their messengers: "Be 
sure we shall drive you out of our land, or ye shall 
return to our religion. "(1887) But their Lord inspired 
(this Message) to them: "Verily We shall cause the 
wrong-doers to perish! 

1887 The arguments in a circle were explained in the last note. But Infidelity 

looks u]K>n argument niereh' as an amusement. Its chief weapon is ])li\ sical force. 
As lis onh' bcliel is in inatenahsm, it thinks thai ihreals ol iuvcv will put down ihe 
righleous. ll oilers the choice hehveen exile and \ioIeiice agaiiisl conlormily lo ils 
own standards ot evil, which it thinks to be good. Bui Failh is nol lo l)e cowed 
down by Force. Its source of stiength is Allah, and it receives the assurance that 
violence will perish ultimately by violence, and that Faith and Goodness must 
stand and be established. In fact the good must inherit the earth and the evil ones 
be blotted out 

14. "And verily We shall cause you to abide in the land, 
and succeed them. This for such as fear(1888) the 
Time when they shall stand before My tribunal,- such 
as fear the punishment denounced." 

1888 "Fear" means here "have present before tlieir minds something which should 
cause fear, so that they should shape their conduct in order to avoid the ill 
consequences of wickedness." 

15. But they sought victory and decision(1889) (there 
and then), and frustration was the lot of every 
powerful obstinate transgressor.(1890) 

1889 Ci^8:19. 1 have assiiined dial "they" in ihis vcvsc is ihe same as "ihem" in the 
preceding verse, i.e., the ungodly. Hoping tor victoiy, tliey forced a decision, and 
they got it-against themselves. Or they challenged a punishment, and it came in 
good time. Some Commentators construe "they" here to mean "the Prophets"; in 
that case the verse would mean: "The Prophets prayed for a victory and decision, 
and the ungodly were frustrated in their efforts to suppress the Truth." 

1890 0^11:59. 

16. In front of such a one is Hell, and he is given, for 
drink, boiling fetid water. 



17. In gulps will he sip it, but never will he be near 
swallowing it down his throat: death will come to him 
from every quarter, yet will he not die: and in front of 
him will be a chastisement unrelenting. (1891) 

1891 A graphic and deterrent picture, from die preaching of die earlier Prophets, 
of unrelieved horror of the torments of Hell. The door of escape by annihilation 
is also closed to tiiem (Cf. 2:126 and 31:24). 

18. The parable of those who reject their Lord is that 
their works are as ashes,(1892) on which the wind 
blows furiously on a tempestuous day: No power have 
they over aught that they have earned: that is the 
straying far, far (from the goal). 

1892 Note the fullness of the parable. The works of the ungoldy are in themselves 
light and unsubstantial like ashes: they are the useless rubbish that remains out of 
the faculties and opportunities which they have misused by burning them up. 
Further, the ashes are blown about hilher and thither by the viind: the ungodly 
have no coni])ass, direction, or puipose thai can stand. The wind, too, which 
blows on them is no ordinary wind, nor ihe da\' on which they seek to enjoy the 
truils ol their lal>ours an ordinar\' tran<iuil day: a hirious gale is blowing, lor such is 
tlie Wrath ot Allah. They have neither internal peace nor external gain. In die 
scattering of the ashes they lose control even of such things as they might have 
earned but for their misdeeds. Their whole nature is contaminated. All their 
wishes go astray. They are carried so far, far away from what was on their minds. 
What did they aim at, and what did they achieve? 

19. Seest thou not that Allah created the heavens and 
the earth in Truth?(1893) If He so will. He can remove 
you and put (in your place) a new creation? 

1893 ////(■/(/,' 'rrulli. Rit;hl. Riglilcousiie^s. dVue pi()]K)rlions. Realily. Allah's 
creation is nol lo l)c Inllcd wilh. It is Iniill on righteousness, and tiiose who do not 
obey its laws musi gi\ c ])larc to olhers who do. This warning is repeated again and 
again in history and in re\elalion. ( '/. (r.l'A. 

20. Nor is that for Allah any great matter.(1894) 

1894 'Aziz: great, mighty, excellent, powerful, rare, precious. 

21. They will all be marshalled before Allah together: 
then will the weak say to those(1895) who were 
arrogant, "For us, we but followed you; can ye then 
avail us to all against the wrath of Allah." They will 
reply, "If we had received the Guidance(1896) of 
Allah, we should have given it to you: to us it makes 
no difference (now) whether we rage, or bear (these 
torments) with patience: for ourselves there is no way 
of escape." 

1895 When tlie time for judgement comes, tliere are t\i'o kinds ol disillusionment 
waiting for the ungodly. (1) Those who were misled and failed to see that each 
soul bears its own personal responsibility (2:134) and cannot shift it on to others, 
v^ill turn to those who misled them, in the hope that they might intercede for them 
or do something to help tliem. The\' recei\ c a plain answer as m Uie latler part of 
this verse. (2) Those who relied on Satan, the Power of Evil. His answer (in 14:22 
below) is frank, cynical and brutal. 

1896 Those whose power or specious intelligence or influence misled them-such 
as false priests or leaders-will find themselves in a perilous state. How can they 
help others? They themselves failed to profit from Allah's guidance, and they can 
wilh some justice retort that they put them in the wrong path as they followed it 

llieinscKcs! 

22. And Satan will say when the matter is 
decided:(1897) "It was Allah Who gave you a promise 
of Truth: I too promised, but I failed in my promise to 
you. I had no authority over you except to call you but 
ye listened to me: then reproach not me, but reproach 
your own souls. I cannot listen to your cries, nor can 
ye listen to mine. I reject(1898) your former act in 
associating me with Allah. For wrong-doers there 
must be a grievous penalty." 

1897 After the Increment, Evil declares itself in its true colours. Frankly it says: 1 
deceived you. The promise of Allah was true, but you beheved me rather than 



162 



The Noble Qur'an 



Allah. I had no power to force you. I had but to call you, and you came running 
after me. You must blame yourselves. Did you think I was equal with Allah? I 
know too well that I was not and never could be. If you did wrong, you must suffer 
the Penalty.' 

1898 See the last note. An alternative interpretation of this sentence may be: "I 
had already beforehand rebelled against Allah with Whom ye associated me." 

23. But those who believe and work righteousness will 
be admitted to gardens beneath which rivers flow,- to 
dwell therein for aye with the leave of their Lord. 
Their greeting therein will be: "Peace!"(1899) 

1899 How this contrasts with the misery and mutual self-recrimination of the 
ungodly! 

24. Seest thou not how Allah sets forth a parable? - A 
goodly word(1900) like a goodly tree, whose root is 
firmly fixed, and its branches (reach) to the heavens,- 
of its Lord. So Allah sets forth parables for men, in 
order that they may receive admonition. 

1900 "Goodly word" is usually interpreted as the Divine Word, the Divine 
Messajjc, the 'IVuc Religion. It nia\" also be iiiterjjrctcd in a more general sense as 
a word ol trulli, a won! <>I goodness or kindness, which lollows from a U'ue 
appreciation ol Religion. For Religion includes our duty to yVllah and our dut>' to 
man. The "e\il word" is ojjposile to this: false religion, blasphemy, false speech, or 
[ireaehing or teaching iinkindiiess and \\Tong(loing. (R). 

25. It brings forth its fruit(1901) at all times, by the 
leave of its Lord. So Allah sets forth parables for men, 
in order that they may receive admonition. 

1901 The goodly tree is known for: (1) its beauty: it gives pleasure to all who see it: 
(2) its stability; it remains firm and unshaken in storms, because its roots are firmly 
fixed in the earth; (3) its wide compass; its branches reach high, and it catches all 
the sunshine from hea\ en, and gives shade to countless birds in its branches and 
men and animals beiiealh il. and (I) lis abundanl Iriiil, which it \iclds al all tunes. 
So is the Good Word. It is as l>eaiitilul as il is true. It al)i(!es in all changes and 
chances ol this life, and e\en l)eyond (see \erse 27 l)elow): it is ne\er shaken by 
sorrow or what seems to us calamity; its roots are deep down in tlie bedrock facts 
of life. Its reach is universal, above, around, below: it is illuminated by the divine 
light from heaven, and its consolation reaches coundess beings of all grades of life. 
Its fruit-the enjoyment of its blessings-is not confined to one season or one set of 
circumstances; furthermore the fortunate man who is the vehicle of that word has 
no self-pride: he attributes all its goodness, and his act in spreading it, to the Will 
and Leave of Allah. Cf. the .\c\\ 'feslaineiil Parable of the Sower, (Matt. 18:1-9, 
Mark 4:1-9), or of die Mustard-seed (Matt. 13:31-32). In diis Parable of the 
Qur an there are fewer words and more spiritual meaning, and the emphasis is on 
more essential things. 

26. And the parable of an evil Word is that of an evil tree: 
It is torn up by the root from the surface of the earth: 
it has no stability.(1902) 

1902 The evil tree is the opposite of the goodh' tree. The parallelism of contrast 
can be followed out in all the details of the last note. 

27. Allah will establish in strength those who believe, 
with the word that stands firm, in this world and in 
the Hereafter; but Allah will leave, to stray, those who 
do wrong: Allah doeth what He willeth.(1903) 

1903 His Will and Plan may be above comprehension but will prevail over all 
things. It is not like the mil of man, who may plan good things but is not 
necessarily able to carry them out 

28. Hast thou not turned thy vision to those who(1904) 
have changed the favour of Allah. Into blasphemy and 
caused their people to descend to the House of 
Perdition?" 

1904 There is a jiarlicular and a general meaning. The jiarlicular ineaning is 
understood to be a reference to the Makkan Pagans who turned the House of 
Allah into a place for tlie worship ot horrible idols and the practice ot unseemly 
rites and cults. There is no real difficulty in accepting this as part of a late Makkan 
Surah even without supposing it to be a prophecy. The Makkan Pagans had 
turned Religion into a blasphemous superstition, and were misguiding their 
people, persecuting the true Messenger of Allah and all who followed his teaching. 



Their cup of iniquity seemed about full, and they seemed to be heading to 
perdition, as later events indeed showed to be the case. 

The general meaning is also clear. Selfish men, when they seize power, want 
worshi]) for tlieinsehes or their Phantasies, m dcrogalion of the true (Jod. Power, 
which should have been an instrument ol good, becomes in tiieir hands an 
instrument of evil. They and their people rush headlong to perdition. These be 
thy gods, {) Israel " has been a cry repeated again and again in history, in the face, 
or at the back, of men of God! 

29. Into Hell? They will burn therein,- an evil place to 
stay in! 

30. And they set up (idols) as equal to Allah, to mislead 
(men) from the Path! Say: "Enjoy (your brief power)! 
But verily ye are making straightway for Hell!" 

31. Speak to my servants who have believed,(1905) that 
they may establish regular prayers, and spend (in 
charity) out of the Sustenance(1906) we have given 
them, secretly and openly, before the coming of a Day 
in which there will be neither mutual 
bargaining(1907) nor befriending. 

1905 Putting oursehes back in the ])osiUon which the Muslim community ioiind 
themselves in Makkali just before tiie Hijrah, we can imagine how much 
encouragement and consolation they needed from the preaching, the Faith, and 
the steadfast character of Al Mustafa. Intolerant persecution was the order of the 
day; neither the life nor the property or reputation of the Muslims was safe. They 
are asked to find strength and tranquillity in prayer and in helping each other 
according to their needs and resoiu ces. 

1906 Here, as elsewhere, "Sustenance" is to be taken in tlie literal as well as the 
metaphorical sense. There were mau\' among the Muslims who were poor, or 
slaves, or depressed, because tliey were deprived of the means of livelihood on 
account of their Faith. They were to be fed, clothed, and sheltered, by those who 
had means. There were those who were ignorant and needed spiritual sustenance: 
they were to be taught and strengthened by those to whom Allah had given 
knowledge and firmness of character. Charity was to be ordinarily secret, so as to 
cut out all show or parade, and [jerhaps also lest the enemy should dry up those 
sources by unprinei[)led violene; but there nnist be much that had to be open and 
organised, so that all the needy could know where to go to be relieved. 

1907 The great Day of Reckoning would be one on which all values would be 
changed. \Vealth, as understood in diis \i"orld, would no longer count. .Should we 
not ihcielorc use \m\ wealth we lia\"c in this hie, to gi\e here and rccci\e there:' 

includes all bargaining-barter, ])urchase and sale, etc. In this world, where 
wealth has some value, let us s[)end it and get lor oursehes "treasures in heaven." 
In the next life each man will stand on his merits and personal responsibilitj'. One 
man cannot help another. Let us here help each other to become true and 
righteous, so that our personal account may be favourable there. 

32. It is Allah Who hath created the heavens and the 
earth and sendeth down rain from the skies, and with 
it bringeth out fruits wherewith to feed you; it is He 
Who hath made the ships subject to you, that they 
may sail through the sea by His command; and the 
rivers (also) hath He made subject to you. (1908) 

1908 We must realise that behind all of our strength, skill, and intelhgence there is 
the power and goodness of Allah, Who gave us all these things. Man can 
understand and control the forces of nature so as to bring them to his own ser\ ice: 
he can only do so, because (1) he has got these gift.s from Allah, and (2) Allah has 
fixed definite laws in nature, of which he can take advantage by Allah's coinmand 
and jjerniission. He has been made \'icegereiit on earth (2:80): Allah commanded 
the highest creatures to bow down lo :\.dain 1). Man, by Allah's command, can 
use ram lo ])ro(liicc lood lor Ininseli: make ships to sail the seas: use ri\ers as 
highways, and cut canals lor Uahie and irrigatitm. Not only this, but even the 
heavenly bodies can (by Allah's command) contribute to his needs (see next 
verse). 

33. And He hath made subject to you the sun and the 
moon,(1909) both diligently pursuing their courses; 
and the night and the day hath he (also) made subject 
to you. 

1909 The sun gives out heat, which is the source of all life and energy on this 
planet, and produces the seasons of the year, by utilising which, man can supply 



163 



The Noble Qur'an 



his needs, not only material, but immaterial in the shape of light, health, and other 
blessings. The sun and the moon together produce tides, and are responsible for 
atmospheric changes which are of the highest importance in the life of man. The 
succession of Day and Night is due to the apparent daily course of the sun 
through the skies; and the cool light of the moon performs other senices dittercut 
trom those oi warm daylighr. Because there are laws here, which men can 
untlerstantl and calculate, he can use all such tilings for his ov™ senice, and in 
that sense the heavenly bodies are themselves made subject to him by Allah's 
command. 

34. And He giveth you of all that ye ask for.(1910) But if 
ye count the favours of Allah, never will ye be able to 
number them. Verily, man is given up to injustice and 
ingratitude.(1911) 

1910 Sincere and true prayer in faith is answered by Allah. Thus He gives us 
everything which a wise and benevolent Providence can give. 

1911 1 lia\'e tried to render ihe intensi\e forms ol the Arabic by what I consider 
tlieir near etjuivalent here: the phrase "given up to injustice and ingratitude" 
su^ests habitual i^orance of just values and ir^atitude for the innumerable gifts 
and favours which Allah has showered on mankind. 

35. Remember Abraham said:(1912) "O my Lord! make 
this city one of peace and security: and preserve me 
and my sons from worshipping idols. (1913) 

1912 The Prayer of Abraham, the True in Faith, the progenitor of the Semitic 
peoples and the Protot\'pe of their Religion, is introduced in this place, to illustrate 
the points referred to in the preceding section 14:31-84, viz., h<)w tlie new 
Revelation through the Ka'bah bears out the universal Rc\ clatiou of Prayer and 
Cliarit>', Lcn'c ot Allah and man, recognition oi Allah's handiwork in nature, and 
insistence on man's turning away from false worshij) and ingratitude to Allah. 
Notice the four divisions into which it falls: (1) verses 35-36 are spoken by 
Abraham on his own behalf ("O my Lord!"); (2) verse 37-38 are spoken on behalf 
of his progeny ("O our Lord!") but with special reference to the elder branch, the 
children of Isma'il; (3) verses 39-40 are again a personal appeal, but both branches 
of his family, viz., the sons of Isma'il and Isaac, are expressly mentioned; (4) verse 
41 is a Prayer for hiniseH', his parents, and all Believers, t\pifyiug that in the 
iini\"ersalit\' oi Islam all ualious are lo be blessed. Jerusalem , tor the Mosaic Law 
and the Cl<)S]>el ol Jesus, was the centre and synihol tor the Jews, diough ot course 
all Allali's Trutli is universal; Makkali, the centi e of the Ai abs, was to throw off its 
tribal character and become universal in spite of the Makkans themselves. 

1913 0:2:12.3-129. Ahnihani (with Isma'il) built the Ka'bah, and Abraham asks a 
l)lcssin^- oil his liaii(li\\()rk and forgiveness for such lapses into idolatry as both 
l>raiiclies ol his laniih" might iall into. 

36. "O my Lord! they have indeed led astray many among 
manlcind; IHe then who follows my (ways) is of me, 
and he that disobeys me,- but Thou art indeed Oft- 
forgiving, Most Merciful. 

37. "O our Lord! I have made some of my offspring to 
dwell in a valley without cultivation,(1914} by Thy 
Sacred House; in order, O our Lord, that they may 
establish regular Prayer: so fill the hearts of some 
among men with love towards them, and feed them 
with Fruits:(1915) so that they may give thanks. 

1914 The Makkan valley is enclosed by hills on all sides, unlike Madinah, which 
has level cultivated plains. But just because of its natural isolation, it is fitted to be 
a centre for jn ayer and praise. 

1915 Ct. 2:126, and n. 128. {'riie "Fruits" are there explained). The righteous, 
though they have to have sustenance, both in a literal and figurative sense, require 
also the love and sympathy of their fellow-men. 

38. "O our Lord! truly Thou dost know what we conceal 
and what we reveal: for nothing whatever is hidden 
from Allah, whether on earth or in heaven. (1916) 

1916 In Abraham's prophetic mind was the secret and open enmity or contempt 
which the Children of Israel were to have for the Children of Isma'il (Arabs). He 
prays to Allah that they may be united in Islam, as indeed they were, except a 
small remnant. 



39. "Praise be to Allah, Who hath granted unto me in old 
age Isma'il and Isaac: for truly my Lord is He, the 
Hearer of Prayer!(1917) 

1917 Abraham was 100 years old when Isaac was born (Gen. 21:5); and as Isma'il 
was 13 years old when Abraham was 99, (Gen. 17:24-2.5), Isma'il was also a son of 
his father's old ;^e, having been bom when Abraham was 86 years old. The 
younger son's progeny developed the Faith of Israel and that of Christ; the elder 
son's progeny perfected the more universal Faith of Islam, the Faith of Abraham 
the True. 

40. O my Lord! make me one who establishes regular 
Prayer, and also (raise such) among my 
offspring(1918) O our Lord! and accept Thou my 
Prayer. 

1918 Abraham prays for both branches of his family, having a wider vision than 
some of the later Children of Israel . 

41. "O our Lord!(1919) cover (us)(1920) with Thy 
Forgiveness - me. My parents,(1921) and (all) 
Believers, on the Day that the Reckoning will be 
established!(1922) 

1919 Read again n. 1912 above. Having prayed tor his progeny, Abraham now 
prays for Allah's Grace on himself, his parents, and the whole Brotherhood of 
Faidi, irrespective of family or race or time, to be perfected in the ideal of Islam. 

1920 For tlie shades of meanir^ in the different words for forgiveness, see n. 110 
to 2:109. 

1921 My parents. Abraham's father was an idolater (43:26; 6:74). Not only that, 
but he persecuted the Faith of Unity and threatened Abraham with stoning and 
exile (19:46); and he and his people cast him into the Fire to be burned (21:52, 
68). Yet Abraham's heart was tender, and he prayed for forgiveness for his father 
because of a promise which he made (9:114), though he renounced the land of his 
fathers ( Chaldea ). 

1922 At the final Reckoning, all that may seem inetjuality or injustice in this world 
will be redressed. But the merits of the best of us will need Allah's Grace to 
establish us in that lastir^ fehcity which is promised to the righteous. And 
Abraham, as the father of Prophecy, prayed for all-for the Universal Faith 
perfected in Islam. 

42. Think not that Allah doth not heed the deeds of those 
who do wrong. He but giveth them respite against a 
Day when the eyes will fixedly stare in horror,- 

43. They running forward with necks outstretched, their 
heads uplifted, their gaze returning not towards them, 
and their hearts a (gaping) void!(1923) 

1923 A pictiue of horror. The evil ones, when they realise the situation, will be 
dazed: their eyes will stare without expression, and never move back; their necks 
will be outstretched; iheir heads u])iilted in terror oi the Judgement Irom on High; 
and tlieir hearts become empt>' ot all hope or intelligence as tlie physical heart 
might become empty of blood when circulation stops. In this state they will press 
forward to Judgement 

44. So warn mankind of the Day when the Wrath will 
reach them: then will the wrong-doers say: "Our Lord! 
respite us (if only) for a short term: we will answer 
Thy call, and follow the messengers!" "What! were ye 
not wont to swear aforetime that ye should suffer no 
decline?(1924) 

1924 Zawal = decline from the zenith, as that of the sun; dechne from the highest 
point reached by a heavenly body in its course through the sky. The ungodly are 
apt to think that their power will remain in the ascendant, on account of some 
material advantages given them temptjrarily by Allah, but they are constantiy 
recei\"iiig warnings in history and re\elation and from the example of others 
before them. There a warning- lo ihc contemporary Pagan Makkans here; but 
the \\arnin,::; is ])crkTth' general, and lor all time. 

45. "And ye dwelt in the dwellings of men who wronged 
their own souls; ye were clearly shown how We dealt 
with them; and We put forth (many) parables in your 
behoof!" 



164 



The Noble 



Q u r ' a n 



46. Mighty indeed were the plots which they made, but 
their plots were (well) within the sight of Allah, even 
though they were such as to shake the hills! 

47. Never think that Allah would fail his messengers in 
His promise: for Allah is Exalted in power, - the Lord 
of Retribution. 

48. One day the earth will be changed to a different 
earth, and so will be the Heavens,(1925) and (men) 
will be marshalled forth, before Allah, the One, the 
Irresistible; 

1925 "A new earth and a new heaven" refers to the entirely charged conditions at 
the end of thills as we know them. (X 20:105-107. 39:67-69, 84:3. (R). 

49. And thou wilt see the sinners that day bound 
together in fetters;-(1926) 

1926 a;3fi:8, fi0:71. G9:H(}. (Eds). 

50. Their garments(1927) of liquid pitch,(1928) and their 
faces covered with Fire; 

1927 Sirbal; plural, Sarabil: a garment or coat of mail, breast plate; somethir^ 
covering the most \'ital parts of the body; like the shirt or the Indian kurta. 

1928 Qminui'. black pilch, a resinous subsiaiicc exuding Ironi certain kinds oi 
trees like tlie terebinth or tlie pines, or distilled from wood or coal. It catches fire 
readily. Issuing from the upper garments (Sarabil) the flames soon cover the face. 



the most expressive part of man's essence or being. The metaphor of fetters (n 
1926) is now changed to that of pitch, which darkens and sets on fire the soul of 
man. 

51. That Allah may requite each soul according to its 
deserts;(1929) and verily Allah is swift in calling to 
account.(1930) 

1929 Its deserts: i.e., according to what it earned by its own acts, good or evil, in its 
life of probation. 

1930 Swiftin calling into account:'We understand this in two significations. (1) Let 
not the wicked think that because Allah, out of His infinite grace and mercy, 
grants respite, therefore the retribution will be slow in coming. When the time 
comes in accordance with Allah's Plan and Wisdom, the relnhution wiW come so 
svidftly that tlie ungodly will be surprised and they will w ish ihey could get more 
respite (11:14.). (2) ()u the great Day of Reckoning, Icl il uol be sujiposed lliat, 
because tliere will be millions of souls to be judged, there will be any delay in 
judgement as in a human tribunal. It will be a new world and beyond the flight of 
Time. Or if a metaphor from time as we conceive it in this world can be taken, it 
win be as it were in a twinkling of an eye (16:77). 

52. Here is a Message for mankind: Let them take 
warning therefrom, and let them know that He is (no 
other than) One God:(1931) Let men of understanding 
take heed. 

1931 Here is another aspect of the Truth of Unity. Allah being One, all justice is 
of one standard, for Truth is one, and we see it as soon as the scales of 
phenomena) diversity' fall from our eyes. The one true Reality tlien emerges. 
Blessed are those who treasured this Truth in their souls already in their life of 
probation. 



1 5. Al Hijr (The Rocky Tract) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. A. L. R.(1932) These are the Ayat(1933) of 
Revelation,- of a Qur'an that makes things 
clear.(1934) 

1932 For these mystic letters, see Introduction to Surah 10. 

1933 10:1. and n. 1382. 

1934 Note how appropriately the different phrases in which the Qur'an is 
characterised bring out its different asjjccts as a Re\"elation. Let us just consider 
tlie phrases used at the beginning ol die six Alii, l^uii, Mini Surahs of which this is 
the last ill order of aiTaiigeiiieiil. In 10:1 we read, "Ay al (or \'erses or Signs) of the 
Book of Wisdom", the theme being die wonders ot Allah's creation, and lis 
relation to llis Re\elation. In 11:1 we read, "a Book, wiih \erses l)asic or 
fiiii(laniciilal, lurlher ex])Ianied in detail": the llieiiie is Allah's Justice and 
Punishment, lo jjresen'c the tundamental scheme ot His Laws. In 12:1 we read, 
"The Symbols (or verses) of the Perspicuous Book": the wonderful unfolding of 
Allah's Plan is explained in Joseph's story. In 13:1 we read. The Signs (or verses) 
of the Book": the contrasts in the modes of Allah's Revelation and its recejjtioii by 
man are pointed out, but not illustrated by detailed examples as in Joseph's 
perspicuous stoiy. In 1 1:1 we read "A Book . . . re\'caled ... to lead ... out ol... 
darkness into light": the llienie being Abraham's jirayer tor man to be rescued 
from the darkness ol lalse worslii]) into the light ol Lnily. Here in l.'i:! we read, 
"Ayat (or \'erses) ol Re\elatioii-ol a Qur'an that makes things clear (or 
perspicuous)": the tlieme being an explanation ot evil, and how iVllah's riutli is 
protected from it 



2. Again and again will those who disbelieve, wish that 
they had bowed (to Allah's Will) in Islam. (1935) 

1935 The time must inevitably come when those who allow themselves to be 
deceived by falsehood or deliberately break Allah's L;iw will find themselves in a 
terrible plight. They will then wish ardently and again and again, that they had 
sought Allah's Will and walked in ihe light ol Truth. That time iiia\' l)e early or 
late-in this lile, or death, or at the Day of Judgement, but it must ctmie. Man's own 
highest interest requires Chat he should awake to the Reality before it is too late 
for re])entance. 

3. Leave them alone, to enjoy(1936) (the good things of 
this life) and to please themselves: let (false) hope 
amuse them: soon will knowledge (undeceive 
them).(1937) 

1936 Literally, "to eat", Cf. 5:66 andn. 776. 

1937 The loolisli and die wicked set great store by the ])lcasures ot this world. In 
tlieir pride they think they lia\e all knowledge. In the fullness ol knowledge diey 
will see how wrong they were. Meanwhile diose who have recei\"ed the Light 
should not lor a single nioniciil wonder at the a])])arenl prosperity' ol the ungodly 
in diis world. They slumld leave diem ak)iie, confident in the goodness and justice 
of Allah. 

4. Never did We destroy a population that had not a term 
decreed and assigned beforehand. (1938) 

1938 Kitab malum: literally, "a writing known". There are many shades of meanir^ 
implied. (1) For every people, as for every individual, there is a definite Term 
assigned: their faculty of choice gives them the opportunity of moulding their will 



165 



The Noble Qur'an 



according to Allah's Will, and thus identifying themselves with Allah's Universal 
Law. During that Term they wiU be given plenty of rope: after that Term is past, 
there will be no opportunity for repentmce. (2) Neither the ^ii^htc^>us nor the 
ungodly can hasten or delay the doom: Allah's Will must prc\;iil. iiiul He is All- 
Wise. (3) The destruction of a pco[)lc is not ;ui arhitnuy punishincnl Irom Allah: 
the people bring it on themscKcs In' ihcir own choice: tor the fixed Law or 
Decree of Allah is always made known to them hetoreliand, and in man\' \va\ s. 

5. Neither can a people anticipate its term, nor delay 
it.(1939) 

1939 Cf. 7:34. Also see the last note. 

6. They say: "O thou to whom the Message is being 
revealed! truly thou art mad (or possessed)! (1940) 

1940 Al Mustafa was accused In' ihe ungodh' of being mad or possessed, because 
he spoke ot higher things lhan ihey knew, and acted Irom motives jjiirer and 
nobler than the\' could undersland. So, in a minor degree, is the lol o! all ihe 
righteous in the presence ol an uugodN" world. I'lieir nioii\'es, actions, words, 
ho])es, and as]>iraUons are uniulclligihlc lo their Icllows, and they are accused ot 
hcing mad or out ot their senses. Bui ihey kncnv that they are on die right path, 
and it is the ungodly who are really acting against their own best interests. 

7. "Why bringest thou not angels to us if it be that thou 
hast the Truth?"(1941) 

1941 C/l 6:8-9 and notes 840, 841. On die part of die unbelievers, diis is a mere 
taunt, riiey neither beheve in Allah nor in angels nor in revelation nor in any but 
material things. It is ridiculous to suppose that they could be taken seriously, (see 
also 41:44). 

8. We send not the angels down except for just 
cause:(1942) if they came (to the ungodly), behold! 
no respite would they have!(1943) 

1942 Angels are not sent down to satisfy die whim or curiosity of the unbelievers. 
They are sent to bring inspiration to Allah's messer^ers and to execute Allah's 
decrees. 

1943 It the angels were to a])pear helore the ungodly, it \vould mean that the\' 
came to execute just punishment, and tiien tiiere would be no hope of respite 
possible for the ungodly. 

9. We have, without doubt, sent down the Message; and 
We will assuredly guard it (from corruption). (1944) 

1944 The purity of the text of the Qur'an through fourteen centuries is a foretaste 
of the eternal care with which Allah's Truth is guarded through all ages. All 
corruptions, inventions, and accretions pass away, but Allah's Pure and Holy 
Truth will never suffer eclipse even though the whole world mocked at it and was 
bent on destroying it (R). 

10. We did send messengers before thee amongst the 
religious sects(1945) of old: 

1945 Shiya', plural of Shi'ah^ a sect , a rehgious division. Mankind sees fragments 
of Truth at a time, and is apt to fall into fragments and divisions. All true 
Messengers of Allah come to reconcile these fragments or divisions, for they 
preach the true Gospel of Unity. So came Al Mustafa to bring back to Unity the 
many jarring sects among the Jews, Christians, and Pagans. His mission was held 
up to ridicule, but so was the mission of his predecessors. Mockery itself should 
not discourage the preachers of Truth. 

11. But never came a messenger to them but they 
mocked him. 

12. Even so do we let it creep into the hearts of the 
sinners -(1946) 

1946 If evil and disbelief exist in the world, we must not be im])alienl or lose our 
taith. We must recognise that ii such things are permitlcd, they are jiarl ol the 
Lni\ersal Plan and pur])ose oi Allah, Who is All-\Visc and All-CJood, but Whose 
wisdom and goodness we cannot tully tadiom. One consolation we have, and diat 
is stated in the next verse and the next note. 

13. That they should not believe in the (Message); but 
the ways of the ancients have passed away.(1947) 



1947 Sects, divisions, and systems invented by men tend to pass away, but Allah's 
pure Truth of Unity endures forever. This we see in history when we study it on a 
large scale. Cf. the parable in 14:24-26. Khaldt\ have translated it here in the same 
sense as in 18:80, 10:102, and other places. Some Commentators give it a slightiy 
diderent shade of meaning. The other meaning is seen in 18:28. 

14. Even if We opened out to them a gate from 
heaven,(1948) and they were to continue (all day) 
ascending therein, 

1948 Cf. 6:3o. The spiritual kingdom is open to all to enter. But the entiance is 
not a mere matter of physical movement It is a question of total change of heart. 
Evil must cease to be evil, before it can see or enjoy Gk)od. If we could suppose 
Evil, like Bottom the weaver, to be "translated* or in some way carried up to 
Heaven, it would only think that the Truth was an illusion and the reality mere 
witehery. The taint is in its very nature, which must be purified and rendered fit 
for the reception of light, truth, and bliss. 

15. They would only say: "Our eyes have been 
intoxicated: Nay, we have been bewitched by 
sorcery." 

16. It is We Who have set out(1949) The Zodiacal 
Signs(1950) in the heavens, and made them fair- 
seeming to (all) beholders; 

1949 Evil having been described, not as an external thing, hut as a taint of the soul, 
we have in this section a glorious account of the puritv' and beauty of Allah's 
C'l eation. Evil is a blot on it, not a normal feature of it. Indeed, the normal feature 
is die guard which AUah has put on it, to protect it from evil. 

1950 In the coimdess millions of stars in the universe which we see, the first step 
in our astronomical knowledge is to find marvellous order, beauty, and harmony, 
on a scale of grandeur which we appreciate more and more as our knowledge 
increases. The first broad belt that we distinguish is the Zodiac, which marks the 
sun's path through the heavens year alter year and the limit ot ihe wanderings of 
the moon and the planets. We make twelve divisions ot it and call diem Signs of 
the Zodiac. Each marks the solar path through the heavens as we see it, month 
after month. We can thus mark off die seasons in our solar year, and express in 
definite laws the most important facts in meteorology, agriculture, seasonal winds, 
and tides. Then there are the mansions of the moon, the mapping out of the 
Constellations, and other man-ellous facts of the heavens, some of which affect 
our physical life on diis earth. But die highest lessons we can draw irom them are 
Spiritual. The author of this wonderful Order and Beauty is One, and He alone is 
entided to our worship (Cf. 25:63). 

17. And (moreover) We have guarded them(1951) from 
every evil spirit accursed:(1952) 

1951 Taking the physical heavens, we can imagine the supreme melody or 
harmony-the Music of the Spheres-guarded from every disturbir^ force. If by any 
chance any rebellious force of evil seeks to obtain, by stealth, a sound of that 
harmony to which all who make themselves consonant are freely invited, it is 
pursued by a shooting star, for there can be no consonance between evil and 
good. 

1952 Riijim: driven away vyith stones, rejected, accursed. Cf. 3:36. 

18. But any that gains a hearing(1953) by stealth, is 
pursued by a flaming fire, bright (to see). (1954) 

1953 Cfll-.m. (Kds.). 

1954 A shooting star appears to l)e meant. Ci. 37:10. 

19. And the earth We have spread out(1955) (like a 
carpet); set thereon mountains firm and immovable; 
and produced therein all Icinds of things in due 
baiance.(1956) 

1955 Majesh", order, beauty, and harmony are shown in all Allah's Creation, l)iit 
especially in die heavens. Coming nearer to man, Allah's care for man and His 
goodness are shown (besides His other qualities) in His creation of the earth. In 
highly poetical language, the earth is described as spread out like carpet, on which 
die eternal hills act as weights to keey) it steady (Cf. 13:3 and 16:1.')). 

1956 And e\"er\' kind ol thing is ])roduced on the earth in due l)alance and 
measure. The mineral kingdom supports the \egetal)le and tlie\', in dieir turn, 
support the animal, and diere is a link ot mutual dependence between them. 
Excess is eliminated. The waste of one is made the food of another, and vice 
versa. And this is an infinite chain of gradation and interdependence. 



166 



The Noble 



Q u r ' a n 



20. And We have provided therein means of subsistence,- 
for you and for those for whose sustenance ye are not 
responsible.(1957) 

1957 Sec hist note. 'VVc pro\i<lc sustenance of every kind, physical, mental, 
spiritual, etc., for you (i.e., for mankintl). But We do more. We provide for every 
one of Our creatures. And there are those of which mankind is not even 
cognisant. We provide for them also. There are those who may at first sight 
appear hostile to man, or \vhom man may consider hostile, such as wild and 
noxious animals. The)' are Our creatures, and VVc provide tor them also, as they 
are Our creatures. But there is due order and balance in the economy of Our 
Universal Plan. 

21. And there is not a thing but its (sources and) 
treasures(1958) (inexhaustible) are with Us; but We 
only send down thereof in due and ascertainable 
measures. (1959) 

1958 KliitzLi'in: treasures; store houses; places where valuable tilings are 
accumulated, from which supplies are distributed from time to time as need 
arises. 

1959 All the wonderful gifts and forces and energies which \\e see in ihe world 
around us ha\e their sources and tounlainheads with Allah, the Creator and 
Sustainer of the Worlds. And what wc see or ])crcei\ e or imagine is jusi a small 
portion of what exists. That portion is sent out to us and to our worltl according to 
our needs or its needs from time to time as the occasion arises. It is strictiy limited 
according to rule and plan. Its source is unlimited and inexhaustible. In the same 
way the forces which we see operatir^ around us, in nature or in the spiritual 
world, according to laws which we can grasp and ascertain, are mere derived 
forces, in the 2nd, 3rd, or 9th degree. Their source and ultimate fountainhead is 
with Allah. 

22. And We send the fecundating(1960) winds, then 
cause the rain to descend from the sky, therewith 
providing you with water (in abundance), though ye 
are not the guardians(1961) of its stores. (1962) 

1960 L;iw;iqih, plural of / ;iqih, from hiqnhn, to imjMcgnate or fecundate the 
female date palm In' jnitting the pollen oi the male tree on to the tnaries ot the 
female tree. 1 he date palm is unisexual. The wind performs tiiis office for many 
flowers. Here, by a bold metaphor, its fecundating quality is transferred to the 
clouds, which by means of rain produce all kinds of fruit, grain, and vegetation. 
The clouds as vapour are manipulated by the winds, which set up atmospheric 
currents resulting in condensation and the descent of rain. Note the 
appropriateness of the litde particle "then", showing the connection of winds with 
rain. 

1961 Cf. the previous verse, and n. 1958. Man may store water in cisterns, tanks, 
lakes, and headwaters of canals. But he has no control over its original sources, 
which are the clouds, which by the help of the winds, act as grand distributors of 
water over wide spaces of the world's surface. 

1962 This \ersc must he understood as furnishing an example of illustration of 
what is said in the last \erse. 

23. And verily, it is We Who give(1963) life, and Who 
give death: it is We Who remain inheritors(1964) 
(after all else passes away). 

1963 Note how die argument has mounted up from 15:16 onwards to 15:23— 
from things most remote from man to things touching his inmost being, and each 
of them in its own way is a wonderflil instance of Allah's glory and goodness, and 
the beauty, order, and harmony of His creation. First, the heavens, the Zodiacal 
Signs, the stars, and the mysterious phenomena that we see above us; then the 
earth, and the pcrtect balance of lite and torces therein, with man as an im[)ortant 
factor, hut not the only iaclor; then, ihe inexhaustible sources of encrg\', of which 
Allah alone is the fountainhead, but which come to us in measured proportions, 
as needed; and lasth , Life and Death itself, which will pass away but Allah will 
remain. A noble jiassagc, and a fine vindication of Allah's wisdom and providence 
in dealing with His creatures. 

1964 literally, "We are tiie Heirs, or Inheritors," Cf. 3:180: "To Allah belongs the 
heritage of the heavens and the earth." See also the latter part of n. 988 to 6:165. 

24. To Us are known those of you who hasten forward, 
and those who lag behind. (1965) 

1965 Cf. 9:100, where the Sabiqun may perhaps corrcsiiond to the Mustaqdimin 
where. In that case the two classes are those who are the first to accept Faith and 
do deeds of righteousness and those who come later, but are still numbered with 



the righteous. A second alternative meaning may be: "those who preceded you in 
point of time and those who come after you in point of time: they are all known to 
Allah, and He will gather them all together on the Day of Judgement." 

25. Assuredly it is thy Lord Who will gather them 
together: for He is perfect in Wisdom and Knowledge. 

26. We created man from sounding clay,(1966) from 
mud moulded into shape; 

1966 Siilsnl: diy clay which ]>roduces a sound, like jjotteiy, Cf .'},'): 11. Taking 
\'erses 2f) and 29 together, I understand the meaning to be: that man's hod\' was 
formed from wet cla\' moulded into sha])e and then dried until it could emit 
sound (])erliaps referring to s]>eecii); that it was (hen further fashioned and 
completed; diat into the animal form tims fashioned was breathed the Spirit of 
Allah, which gave it a superiority over other Creation: and that the order for 
obeisance was then given. 

27. And the Jinn race. We had created before, from the 
fire of a scorching wind. (1967) 

1967 6:100 and n. 929. Hidden or invisible forces are aptiy typihed as arising 
"from the fire of scorching winds." 

28. Behold! thy Lord said to the angels: "I am about to 
create man, from sounding clay from mud moulded 
into shape; 

29. "When I have fashioned him (in due proportion) and 
breathed into him of My spirit, fall ye down in 
obeisance unto him. "(1968) 

1968 Among other passages where the creation of Adam is referred to cf. the 
following: 7:1 \-15. Note that here the emphasis is on three points: (1) the 
breathing of Allah's Spirit into man, i.e., the facull"\' of (Jod-like knowledge and 
win, whicli, if riglidy used, would give man superiority over odier creatures; (2) the 
origin of evil in arrogance and jealousy on the part of Satan, who saw onh' the 
lower side of man (his clay) and failed to see the higher side, the faculty brought in 
by the Spirit of Allah; (3) that this evil only touches those who yield to it, and has 
no power over Allah's sincere servants, purified by His grace (15:40, 42). Adam is 
not here mentioned by name, but only Man, whose symbol is Adam (see also 
87:1-6). 

30. So the angels prostrated themselves, all of them 
together: 

31. Not so(1969) Iblis:(1970) he refused to be among 
those who prostrated themselves.(1971) 

1969 C/n. 49 to 2:34. 

1970 Iblis: the name has in it the root idea of desperateness or rebellion. (Cf n. 
52 to 2:36). 

1971 Apparently Il)lis's arrogance has hvo grounds: (I) that man was made of clay 
while he was made of fire: (2) that he did not wish to do what others did. Both 
grounds were false: (1) fjecause man had the spirit of Allah breathed into him: (2) 
because contempt of the angels who obeyed Allah's word showed not Iblis's 
superiority but his inferiority. The word "bashar" ior man (verse 33) suggests a 
gross physical body. 

32. ((Allah)) said: "O Iblis! what is your reason for not 
being among those who prostrated themselves?" 

33. (Iblis) said: "I am not one to prostrate myself to 
man, whom Thou didst create from sounding clay, 
from mud moulded into shape." 

34. ((Allah)) said: "Then get thee out from here; for thou 
art rejected, accursed. 

35. "And the curse shall be on thee till the day of 
Judgment."(1972) 

1972 After the Day of Judgement the whole constitution of the uni\ ersc w ill he 
different There will be a new world altogether, on a wholly different plane. (Cf. 
21:104). 



167 



The Noble Qur'an 



36. (Iblis) said: "O my Lord! give me then respite(1973) 
till the Day the (dead) are raised." 

1973 What was this respite! The curse on Iblis remained, i.e., he was deprived of 
Allah's Grace and became in the spiritual world what an outlaw is in a political 
kingdom. An earthly kingdom may not be able to catch and destroy an outlaw. 
But Allah is Omnipotent, and such power as IblTs may have had can only come 
through the respite granted by Allah. The respite then is what is expressed in 

below, hi Allah's giant of limited free will to man is implied the faculty' of 
choosing l)etweeu good and c\"il, and the lacult\' is exercised through the 
temptations and allurements put tonvard by Satan, "the oijcn enemy" ot man. This 
is for the period of man's probation on this earth. Even so, no temptations have 
power over the sincere worshippers of Allah, who are purified by His grace. 

37. ((Allah)) said: "Respite is granted thee 

38. "Till the Day of the Time appointed." 

39. (Iblis) said: "O my Lord! because Thou hast put 
me(1974) in the wrong, I will make (wrong) fair- 
seeming to them on the earth, and I will put 
them(1975) ail in the wrong,- 

1974 Aghway'tHiii : 'thrown me out of the way, j)ut me in the wrong': Cf. 7:16. 
Satan as the Power ol lu il cannot l>e straighl or trulhlul e\eu before Allah. B\' his 
arrogance and rebellion he i'cll; he atlribules this to Allah. Bcl"\veen Allah's 
righteous judgeuicnl and Satan's snares and teui|)tations there cauiiol l)e ihe 
remotest comparison. Yet he presumes to put tliem on an equal footing. He is 
takir^ advantage of the respite. 

1975 Iblis (the Rebellious) is powerless against Allah. He turns therefore against 
man and becomes Satan (the Enemy). 

40. "Except Thy serva nts a mong them, si ncere a nd 
purified (by Thy Grace)." 

41. ((Allah)) said: "This (way of My sincere servants) is 
indeed a way that leads straight to Me.(1976) 

1976 To be sincere in the worship of Allah is to obtain purification from all stain 
of e\il and exemption from all influence of evil, h changes the whole nature of 
man. After that, evil cannot touch him. E\il will acknowledge liiui to be beyond its 
power and will not even tempt him. Apart from such purified souls, everyone who 
worships Allah invites Allah's grace to protect him. But if he puts himself in the 
way of wrong and deliberately chooses evil, he must take the consequences. The 
blame is not even on Satan, the power of evil: it is on the sinner himself, who puts 
himself into his power: 14:22; 15:42. 

42. "For over My servants no authority shait thou have, 
except such as put themselves in the wrong and 
follow thee." 

43. And verily. Hell is the promised abode for them ail! 

44. To it are seven Gates:(1977) for each of those gates 
is a (special) class (of sinners) assigned. 

1977 The ways of sin are numerous, and if they are classified into seven, each of 
diem points to a Gate tfiat leads into Hell (Cf. 19:68). 

45. The righteous (will be) amid gardens and fountains 
(of clear-flowing water). 

46. (Their greeting will be): "Enter ye here in peace and 
security." 

47. And We shall remove from their hearts any lurking 
sense of injury: (1978) (they will be) brothers 
(joyfully) facing each other on thrones (of dignity). 

1978 Cf. 7:43, and n. 1021. The hearts and minds will be so purified that all past 
rancour, jealousy, or sense of injury will be obliterated. The true Brotherhood will 
be realised there, when each will have his own dignity; there will be no tiuestion of 
invidious comparisons; each will face the others with joy and confidence. There 
will be no sense of toil or fatigue, and joy will last forever. 



48. There no sense of fatigue shall touch them, nor shall 
they (ever) be asked to leave. 

49. Tell My servants(1979) that I am indeed the Oft- 
forgiving, Most Merciful; 

1979 We must realise bofli sides of Allah's attributes: His Mercy, Grace, and 
Forgiveness arc unbounded; if we reject all tliis, His justice and punishment will 
also be beyond all that we can conceive. 

50. And that My Penalty will be indeed the most grievous 
Penalty. 

51. Tell them about the guests of Abraham. (1980) 

1980 In illustration of the contrasts between Good and Evil, and the consequences 
that flow from them, we now have a reference to four incidents from the past, viz.,: 
(1) an incident from the story of Abraham; (2) from that of Lot, nephew of 
Abraham and the end of the Cities of the Plain, whicli lie was scut to warn; (3) the 
Pco])lc of the Wood; and (1) flic Pcoiile ofllic Rui. k\ 'V\ :k [ (A1 Ilijij, alter whom 
this Surah is called. As usual, the recital ol Allah's ahouiiding Grace conies hrsl. 

52. When they entered his presence and said, "Peace!" 
He said, "We feel afraid of you!"(1981) 

1981 For a full understanding of this reference to the artels who were Abraham's 
guests and came to announce the birth of a son to him in his old age, read 1 1:69- 
73 and notes. The appearance of two strar^ers of uncommon appearance, who 
refiised to partake of the host's sumptuous hospitality, made Abraham at first 
suspicious and afraid. 

53. They said: "Fear not! We give thee glad tidings of a 
son endowed with wisdom. "(1982) 

1982 The l)irtli ot a sou in old age, lo a soilless father was glad tidings to Abraham 
personally. The birtli ot a son endowed mfli wisdom promised something 
iirfinitely more. Considering that the angels were divine messengers, the wisdom 
referred to was divine wisdom, and the event became an event of prime 
importance in the world's religious history. For Abraham became, through his 
progeny, the root of the three great universal religions diffused throughout the 
world. 

54. He said: "Do ye give me glad tidings that old age has 
seized me? Of what, then, is your good news?" 

55. They said: "We give thee glad tidings in truth: be not 
then in despair!" 

56. He said: "And who despairs of the mercy of his Lord, 
but such as go astray?"(1983) 

1983 O" 11:69. [Eds.]. 

57. Abraham said:(1984) "What then is the business on 
which ye (have come), O ye messengers (of Allah.?" 

1984 When cordial undcrslaiuiing was estal>lislied helween Abraham and his 
guests and probably when the guests were aboul to depart, Abraham put a 
questitm to them. "What is the mission on which you arc going:*" It was turtlier 
imphed: "Is there anything I can do to help?" But no. The mission was one of 
punishment for abominable sins. Note that the mention of Allah's Wrath is always 
linked with that of Allah's Mercy, and the Mercy comes first. The same angels that 
came to ])uuisli Sodom and Gomorrah were charged first to give the good news of 
Allah's Mercy to Abraham in the shape of a kmg line of teachers ot righteousness. 

58. They said: "We have been sent to a people (deep) in 
sin,(1985) 

1985 The Cities ot the Plain round the Dead Sea , which to this da\' is called Balir 
Lut. They were given to unspeakable abtmiinations. Read in this connection 
1 1:77-83 and notes. 

59. "Excepting the adherents of Lut: them we are 
certainly (charged) to save (from harm),- All -(1986) 

1986 Here, again, Allah's saving Grace it linked with His Wrath, and is mentioned 
first 



168 



The Noble Qur'an 



60. "Except his wife, who. We have ascertained, will be 
among those who will lag behind. "(^987) 

1987 See 11:81, and n. 1577. 

61. At length when the messengers arrived among the 
adherents(1988) of Lut, 

1988 Al means people who adhere to the ways and teaehing of a great teacher; 
e.g., AH Miiluimnm(l: \l does not neeessarily mean race or descendants. Ahl {\5:Q5 
below) usually implies "household" hut mayhe taken in an extended sense to 
include ])eople generalh', see l.'):(i7. Qiuviii mayijc a collectiou ol 
aggregate peo])le. hi 11:70 llie hostile inhabitants of the Cities of the Plain are 
Called cinw'iiu Liil (the lVo])le of Lut). Ashab (companions) refers to a Group 
nidier than lo a People: (T. l.j:78. (R). 

62. He said: "Ye appear to be uncommon folk." 

63. They said: "Yea, we have come to thee to accomplish 
that of which they doubt.(1989) 

1989 The unusual appearance of the angels struck Lot as it had struck Abraham, 
(Cf. n. 5007). Knowing the abominable vices to which the cities were addicted, he 
feared to entertiun handsome young men. They at once disclosed their mission to 
him. In effect they said: "You, Lot , lune beeu preaching in vain to diese wicked 
cities. When \'ou warn them of their inevitable end— Destruction— they laugh and 
doubt. No\\ their doubt will be resolved. Their destruction will be accomplished 
bclore the iiioniiug." 

64. "We have brought to thee that which is 
inevitably(1990} due, and assuredly we tell the truth. 

1990 Another meaning of al Haqq. The Pimishment which is jusdy and inevitably 
due, which must certainly come to pass. (Cf. 22:18, 16:36, and 16:38). 

65. "Then travel by night with thy household, when a 
portion of the night (yet remains), and do thou bring 
up the rear: let no one amongst you look back, but 
pass on whither ye are ordered." 

66. And We made known this decree to him, that the last 
remnants of those (sinners) should be cut off by the 
morning. (1991) 

1991 As the last remnants of the wicked were to be cut off, and as the Mercy of 
Allah wished to save every true soul who might be with Lot , Allah's decree was 
made known to Lot, so that he might save his adherents. 

67. The inhabitants of the city came in (mad) joy (at 
news of the young men). (1992) 

1992 rlie\' were addicted to iiiiuatural criiiie, and the news ol the ad\"eiit ol 
haudsoine young iiieii iiillaiiied tlieiii. How true it is that at the ver>' verge of 
destruction, iiieii rush blindly to their late, and cut off any last hope of repentance 
and nierc\' lor tlienisehes. C'l. 1.3:72 below. 

68. Lut said: "These are my guests: disgrace me not: 

69. "But fear Allah, and shame me not." 

70. They said: "Did we not forbid thee (to speak) for all 
and sundry?"(1993) 

1993 I understand the meaning to be that Lot, the only righteous man in the city, 
had frequently remonstrated with the inhabitants against their unnatural crimes, 
and they had forbidden him to speak to them e^ain on behalf of anyone, "as if 
(they might tauntingly say) "he was the protector of all and sundry." 

Sonic Coniinciilators understand the verse to mean: 'Did we not forbid thee to 
entertain any strangers:'' 

71. He said: "There are my daughters (to marry], if ye 
must act (so). "(1994) 

1994 Cf. 11:78, n. 1575. "My daughters" in the mouth of a venerable man may 
mean young girls of the city, which would be appropriate considerir^ the large 
number of men who came to besiege Lot 's house. 



72. Verily, by thy life (O Prophet), in their wild 
intoxication, they wander in distraction, to and 
fro.(1995) 

1995 'riie w mad fury of passion and sin attains its own destruction and cuts off 
the fast lu)])e ol rejjentance or mercy. 

73. But the (mighty) Blast(1996) overtooic them before 
morning, 

1996 AJ Sayhih, the mightj' Blast, is mentioned as accompanying earthquakes: Cf. 
11:67-94. Here it was the violent wind and noise accompanying the shower of 
brimstones, possilih' with some volcanic action. 

74. And We turned (the cities) upside down, and rained 
down on them brimstones hard as baked clay.(1997) 

1997 1 1 :82 and notes, in which the word Si/iJ and its origin are explained. 

75. Behold! in this are Signs for those who by toicens do 
understand. 

76. And the (cities were) right on the highroad. (1998) 

1998 The cities of Sodom and Gomorrah were utterly destroyed, and even their 
precise position cannot be identified. But the brimstone plain of the tract still 
exists, right on the highway between Arabia and Syria . To the traveller in the 
neighbourhood of the Dead Sea , the whole locality presents a sense of dismal 
desolatitju which truly suggests the awful punishment for imspeakable crimes. (Cf. 
37:137). 

77. Behold! in this is a sign for those who believe!(1999) 

1999 Verse 75 refers to all who liave tlic intelligence to grasp the .Signs of yVllali. 
Verses 76-77 especially refer to those who use the Arabia-Syrian highroad. The 
desolation is especially brought home to them. 

78. And the Companions of the Wood(2000) were also 
wrong-doers; 

2000 "Com[)anions of tlic Wood": Ash;i}) nI Aikuh. l*erlia])s Aiknh is after all a 
proper noun, the iiaiiic ol a lowii or Irart. Who were liie C\>iii])aiii<)iis of the 
Ayivali:' riicy arc niciitioned lour limes in the Qur'an, \'jx., iicre, and in 26:176- 
191; 38:13; and ,'){):11. The oiih' jjassagc in which any details are gi\eii is 26:176- 
191. There we are told that their Prophet was Shu'ayb, and otlier details given 
correspond to those of the Madyan, to whom Shu'ayb was sent as Prophet: see 
7:85-93. In my notes to that passage 1 have discussed the question of Shu'ayb and 
the Madyan people. It is reasonable to suppose that the Companions of the 
Wood were either the same as the Madyan, or a group among them or in their 
neighbourhood. 

79. So We exacted retribution from them. They were 
both(2001) on an open highway, plain to see. 

2001 Both: i.e., The Cities of the Plain and the Companions of the Aykah. 

80. The Companions of the Rocky Tract(2002) also 
rejected the messengers: 

2002 "The Rocky Tract" is undoubtedly a geographical name. On the maps of 
Arabia will be found a tract called the Hi/r, north of Madinah. Jabal Hijr is about 
150 miles north of Madinah. The tract would fall on the highway to Syria . This 
was the country of Thamud. For them and the eountn' see 7:73, n. 1043. 

81. We sent them Our Sings, but they persisted in 
turning away from them. 

82. Out of the mountains(2003) did they hew (their) 
edifices, (feeling themselves) secure. 

2003 Remains of these rock edifices in the Ilijnirc still found, and the Cit}" of 
Pctra is no! more than 380 miles [roiiijahal Ilijr. Sec ii. 1013 lo 7:73. " IVira " in 
Greek means "Rock". For the Inscriptions tound there, and their significance, see 
Appendix VII to S. 26. 

83. But the (mighty) Biast(2004) seized them of a 
morning. 



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2004 The mighty rumbling noise and wind accompanying an earthquake. See 
7:78, 1047. 

84. And of no avail to them was all that they did (with 
such art and care)! 

85. We created not the heavens, the earth, and all 
between them, but for just ends. (2005) And the Hour 
is surely coming (when this will be manifest). So 
overlook (any human faults) with gracious 
forgiveness.(2006) 

2005 Allah's Creation is all for a true, just, and righteous purpose. Cf. 10:5. It is 
not for mere whim or sport: 21:16. 

2006 '^I'hc I lour will not lie long dchiycd when the true Design and Pattern ol Life 
wiU be manifest. We must not be impatient, if there appear to be, to our Umited 
vision, apparent injustices. We must bear and forbear, and as far as our own 
personal feelings are concerned, we must overlook other people's faults with "a 
gracious forgiveness" (tX'30:8). 

86. For verily it is thy Lord who is the Master- 
Creator,(2007) knowing all things. 

2007 Khdlhq: the emphatic intensive form, as meaning the Creator, Who is 
[jerfeeted in His skill and knowledge, and Whose creation answers yjerfectly to 
Ills designs. Therefore no one shonld think llial ;unthing has gone wrong in 
Allah's creation. What may seem out ot joint is merely tlie result ot our 
shortsighted standards. It often happens that what appears to us to be evil or 
imperfect or unjust is a reflection of our own imperfect minds. See the next two 
verses and notes. 

87. And We have bestowed upon thee the Seven Oft- 
repeated (Verses)(2008) and the Grand Qur'an. 

2008 The .Se\"en Ott-repeated Verses are nsualh' understood to l)e die ()])ening 
Surah, the Ffitihfih. The\' sum u]) llie whole leaching of the Qur'an. What can l)e a 
more ])reeioiis giil to a Muslim than llie glorious Qur'an or any Surah ot it:' 
Worldly wealth, honour, possessions, or anytliing else, sinks into insignificance in 
comparison with it (Cf. n. 17). 

88. strain not thine eyes. (Wistfully) at what We have 
bestowed on some(2009) of them, nor grieve over 
them:(2010) but lower thy wing (in 
gent!eness)(2011) to the believers. 

2009 II may i)e llial other people have worldly goods which worldly men envy. Do 
they necessarily brir^ happiness? Even the temporary pleasure that they may give 
is not unmixed with spiritual poisons, and even so, will not last. The man of God 
looks with wistful eyes at other things-the fa\"onr and countenance of Allah. 

2010 1 he Prophet ot Allah, in his human love and sympathy, may grieve over 
certain classes of people who are puffed up with false notions and callous to the 
Message of Allah. But he should not make himself unhappy. There is no flaw in 
Allah's Plan, and it must prevail. This was addressed in the first instance to Al 
Mustafa, but in a minor degree, it applies to all righteous men. (R). 

201 1 The melaphor is Iroin a bird who lowers her wing in lender soliciliide lor 
her little ones. Cf. 1 7:24, where it is applied to "lowering tlie wing" to aged 
parents. 

89. And say: "I am indeed he that warneth openly and 
without ambiguity/'-(2012) 



2012 In the ministry of Al Mustafa there was no mincing of matters, no 
compromises with evil. Evil was denounced in unambiguous terms. Muhin implies 
both o[)enness and clearness, i.e., freedom from ambiguity. 

90. (Of just such wrath) as We sent down on those who 
divided (Scripture into arbitrary parts),-(2013) 

2013 The Ct>inmentators diher as to the precise signilicance ot \ erses 90 and 91. 
Aie the persons referred to in the two verses tlie same, or difterent? And who 
were they? I adopt the view, for which there is good authority, that the two classes 
of persons were different but similar. Verse 90,1 think, refers to the Jews and 
Christians, who took out of Scripture what suited them, and ignored or rejected 
the rest: 2:85 and 101. For verse 91 see next note. 

91. (So also on such) as have made Qur'an into shreds 
(as they please). (2014) 

2014 The Makkan Pagans, in ihe early da\s ot Islam, in order to dishonour and 
ridicule die Qur'an, dnided whal was so lar re\"ealed, into bits, and ap])orlioned 
tliem to people coming on pilgrimage to Makkah by different routes, slandering 
and abusing the Prophet of Allah. 

92. Therefore, by the Lord, We will, of a surety, call them 
to account, 

93. For ail their deeds.(2015) 

2015 Those who ridicule Scripture in any form will all be called to account for 
their insolence, for they are all alike. 

94. Therefore expound openly what thou art commanded, 
and turn away from those who join false gods with 
Allah. 

95. For sufficient are We unto thee against those who 
scoff,-(2016) 

2016 If the whole world is ranged j^ainst the Prophet of Allah, as was at one time 
the case with the Prophet, and scoffs at all that is sacred, the sense of Allah's 
presence and protection outw eighs all. And alter all, the scotiers are creatures of a 
day. Soon will they find their level, and be undeceived as to all their falsehoods. 
But the Truth of Allah endures forever. (R). 

96. Those who adopt, with Allah, another god: but soon 
will they come to know. 

97. We do indeed know how thy heart is 
distressed(2017) at what they say. 

2017 Literally, 'that thy breast is constrained.' 

98. But celebrate the praises of thy Lord, and be of those 
who prostrate themselves in adoration. 

99. And serve thy Lord until there come unto thee the 
Hour that is Certain. (2018) 

2018 Yagi'n: Certainty; the Hour that is Certain; death. 



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1 6. Al Nahl (The Bee) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. (Inevitable) cometh (to pass) the Command of 
Allah. (2019) seek ye not then to hasten it: Glory to 
Him, and far is He above having the partners they 
ascribe unto Him! 

2019 This IS an ;uis\\"ci' to the taunt ol llic I'agans, who said: "II there is a god, the 
One True God, as \<>u sa\', with unified eontrol, why does He not punish the 
wrongdoers at onee?" The answer is; " The decree of Alhili will inevitahly conic to 
pass; it will come soon enough; when it comes, you will wish it were delayed; how 
foolish of you to wish even to cut off your last hope of forgiveness?" 

2. He doth send down His angels with inspiration of His 
Command, to such of His servants as He pleaseth, 
(saying): "Warn (Man) that there is no god but I: so 
do your duty unto Me."(2020) 

2020 The Pagans, with tlieir multiplicity of gods and goddesses, good and evil, 
could play one off against another. I'hat is mere mockery of religion. With such 
conceptions, man cannot understand the Unity of Design in the Universe nor 
realise the Pow er and Glory of the One True God, to Whom alone worship and 

ser\u"e are due. 

3. He has created the heavens and the earth for just 
ends:(2021) Far is He above having the partners they 
ascribe to Him! 

2021 Not for sport, or fortuitously and witliout Design. Cf. f 5:85. Surely tlie Unity 
of Design in Creation also proves the Unity of Allah their Creator. 

4. He has created man from a sperm-drop; and behold 
this same (man) becomes an open disputer!(2022) 

2022 Man's physical origin is lowly. Yet do men go back to material things, and 
neglect or dispute ahoiit the highest things in Life. 

5. And cattle He has created(2023) for you (men): from 
them ye derive warmth, and numerous 
benefits,(2024) and of their (meat) ye eat. 

2023 Wh\' \vill you go hack to material things, considering that material things are 
made sulisenient to \<;>ur use and enjoyment in various ways as suggested in the 
clauses tliat follow? ^C/." 40:79-80). 

2024 From wool, and hair, and skins, and milk. Camel's hair makes warm robes 
and blankets; and certain kinds of goats yield hair ^vliich makes similar fabrics. 
Sheep yield wool, and llamas alpaca for similar uses. 1 he skins and lurs ol many 
animals ^ield warm raiment or make warm rugs or l)e(kling. The leniales ol many 
of these animals \ield good warm milk, a nourishing and wholesome diet. Then 
the flesh of many of tliese animals is good to eat. There are otlier uses, which the 
animals serve, and which are referred to later. 

6. And ye have a sense of pride and beauty in them as ye 
drive them home in the evening, and as ye lead them 
forth to pasture in the morning. (2025) 

2025 The good man is proud of his catde and is good to them. As they go to, and 
return from, pasture, momir^ and evening, he has a sense of his power and 
wealth and their beauty and docility. Will not man turn from these material facts 
to the great spiritual truths and purpose behind them? 

7. And they carry your heavy loads to lands that ye could 
not (otherwise) reach except with(2026) souls 
distressed: for your Lord is indeed Most Kind, Most 
Merciful, 



2026 1 he cattle and animals also carry loads, and tlius make intercommunication 
between different lands easy. But for them there would have been many 
difficulties, not only physical, but psychological. Weary men carrying loads are in 
no mood for social and spiritual intercourse. This intercourse is made possible by 
the kindness and mercy of Allah. 

8. And (He has created) horses, mules, and donkeys, for 
you to ride and use for show;(2027) and He has 
created (other) things of which ye have no 
knowledge. (2028) 

2027 Horses, mules, and donkeys as well as other annuals nia\' i)e i)easls ot 
hiuxlen, l)iit they may also be pedigree animals hred lor heaul\' and lor all those 
more refmed uses, such as processions, in which grace and elegance is the 
predominant feature. 

2028 If we examine the history of transport, there have been vast changes through 
the ages, from rude pack animals to fine etiuipages, and then through mechanical 
contrivances, such means of transport as elegant coaches, tram\va\ s, and railways, 
useful motor lorries and Rolls-l?o\'ce cars, and airships and aero])lanes ol all 
descri])lions. Al an\' gi\en ])oint ol lime, many ol those were \et unknown to man. 
Nor can we suppose the limits to ha\"c been reached now or that it will ever be 
reached at any future time. Through die mind and ingenuity' of man it is Allah that 
creates new thirds hitherto unknown to man. 

9. And unto Allah leads straight(2029) the Way, but 
there are ways that turn aside: if Allah had willed. He 
could have guided all of you. 

2029 Through material things "the Way" does always lead to Allah. But some 
minds are so obsessed widi material tilings that liie\" miss the pointers to the 
Spiritual. Allah could have forced all to the true Way, but in His Will and Plan is 
the training of man's will, and that is done by the Signs in nature and Revelation. 

10. It is He who sends down rain from the sky: from it ye 
drink, and out of it (grows) the vegetation on which 
ye feed your cattle. 

11. With it He produces for you corn, olives, date-palms, 
grapes and every kind of fruit: verily in this is a sign 
for those who give thought.(2030) 

2080 riic least lliouglit and stucU" ol iialurc will show \'oii Allah's wise and benign 
])ro\"ideiice in making the processes ol nature suhsen c man's use and refined life. 
A higher degree of intelligence and study is required ("men who are vnse") to 
untlerstantl Allah's Signs to man in the process connectetl with tlie heavenly 
bodies (verse 12). And a still higher spiritual understanding ("men who celebrate 
His praises" widi gratitude) to realise the marvellous gradation, colours, and 
nuances in the creatures on this litde globe of ours (verse 13). Reason this out very 
carefully. 

12. He has made subject to you the Night and the 
Day;(2031) the sun and the moon; and the stars are in 
subjection by His Command: verily in this are Signs for 
men who are wise. 

2031 The Night and Da\" are caused In' astronomical rotations. What is important 
for man to note is how Allah has gi\eii intelligence to man to make use of this 
alternation for work and rest; how man can, as soon as he rises Irom the jjrimitive 
stage, get oyer their iiie<iualities l)y artificial illuminaiits, such as \egeiahle or 
mineral oils, coal, gas, or elecuicity, which ultimately are derived from the stored- 
up energy of the sun; how the sun's heat can be tempered by various artificial 
means and can be stored up for use by man as required; how man can be 
independent of the tides caused by the moon and the sun, which formerly 
controlled navigation, hut which no longer stand in man's way, with his artificial 
harbours and great sea-going ships; how na\igatioii was formerly subject to direct 
ohser\ation ol the I'olar Star and oilier stars l>ut how the magnetic needle and 
charls ha\"e now coiii])letely altered the position, and man can calculate and to a 
certain extent control magnelic \arialions, etc. In such wa\s the sun, the moon, 
and tlie stars diemselves bectmie useful sen'ants to him, all by Allah's gift and His 
Command, without which there would have been no laws govemir^ them and no 
intelligence to make use of them. 



171 



The Noble Qur'an 



13. And the things on this earth which He has multiplied 
in varying colours (and qualities}:(2032) verily in this 
is a sign for men who celebrate the praises of Allah (in 
gratitude). (2033) 

2032 Whose heart has not been moved by the glorious gradation ot colours in tlie 
sunset clouds? The gradations are infinite, and it is onl\' the eye of an artist that 
can express their collective beauty. They are but a tyjje of the infinite variety and 
gradation of qualities in the spiritual sphere even in the little space of our own 
globe. The big things that can be measured and defined have been spoken of 
before. Here we have mention of the subtle nuances in the spiritual world which 
can only be perceived by men who are so high in spiritual insight that their only 
reaction is to "celebrate the praises of Allah" in gratitude for His infinite Mercies. 

2033 Read again n. 2030 above, and see how subtly we are led up from the 
perception of the big to the perception of the subtie and delicate colours and 
qualities in the spiritual world. 

14. It is He Who has made(2034) the sea subject, that ye 
may eat thereof flesh that is fresh and tender,(2035) 
and that ye may extract therefrom ornaments to 
wear;(2036) and thou seest the ships therein that 
plough the waves, that ye may seek (thus) of the 
bounty of Allah(2037) and that ye may be grateful. 

2034 We li;n'e gone u[) in a climax of material things from the big to the subtie in 
the sky and the earth. Here we lia\ e anoUier climax as regards the things of the 
sea. We get the delicate flesh <>i fishes and marine creatures <>1 all kinds; we get 
the treasures oi ihe dee]): ])earis, coral, amber, and ihiugs ol lliat kmd; and we 
have the slaleh' slii])s ])I<>uglimg ihc wa\es, lor maritime commerce and 
intercourse, lor unilying mankind, and lor reaching the spiritual bounty of Allah 
which can best l)e expressed h\' the l)oiuidless ocean. 

2035 Connoisseurs know tlie delicate flavours of sea fish, such as the ])omlrel ol 
die Indian Ocean, the herring o! the North Atlantic, the mullet of Marseilles , and 
nian\' other kinds. I'mi, Iraiislatcd "Iresli and tender," also refers to ihe sott moist 
nature of fresh fish. It is anodier wonder of Allah that salt water should produce 
flesh of such fresh, tender, and delicate flavour. 

2036 Diving for pearls— in both the primitive and the more advanced form— is 
another instance of man's power over apparentiy inaccessible depths of the sea. 

2037 After the material benefits which we get from ihe sea, we are asked to 
consider tilings of higher import to the spirit of man. There is die beautiful ship 
which stands as the symbol of international commerce and intercourse, things that 
may be of material benefit, but which have a higher aspect in unifying man and 
making his civilisation more universal. These are first steps in seeking of the 
"boimty of Allah" through the sea. But there are higher aspects. Navigation and 
international intercourse increase knowledge, which in its higher aspects should 
clean the mind and make it fitter to ajiproach Allah. The sail waler, which co\"ers 
nearh' 72 percent of the surface of tiie globe, is itself a purifying and sanitar>' agent, 
and is a good syml>ol of the higher bounties of Allah, which are as boundless as 
die ocean (Cf. i^r.Vl). 

15. And He has set up on the earth mountains(2038) 
standing firm, lest it should shake with you; and rivers 
and roads; that ye may guide yourselves;(2039) 

2038 Cf. 13:3 and 15:19. Here and elsewhere the earth is spoken of as a spacious 
car[)et beneath our feet and the hills as a steadying agent to keep the carpet from 
rolling or shaking about. In 78:7 they are spoken of as pegs or stakes (see also 

aiid27:(i!). (R). 

2039 In diis [lassage (l(i:l,'5-16) we have the metaphor of die fixed mount;iins 
further allegorised. In these verses the keywords are indicated by the symbols for 
man's guidance (tahtadun). First, the physical symbols are indicated: the 
mountains that stand firm and do not change from day to day in the landscape, 
unlike shifting sand dunes, or the coasdine of the sea, or river and streams, which 
fre{|uendy change their courses; then we lun e rivers and roads, which are more 
[jrecise and therefore more useful, though less ])ermaneiit; dieii we ha\e 'nhunnt 
(sign])osts), aii\' kinds ot signs erected man. like direction posts, lighthouses or 
beacons, or pr<nided in nature, as tall trees, etc.; and Iiiialh', we ha\e the polestar, 
and now the magnetic needle, with its \ ariations nwked on navigation charts. All 
these are symbols for the higher Guidance which Allah provides for the spirit of 
man. See next note. 

16. And marks and sign-posts; and by the stars (men) 
guide themselves. (2040) 

2040 See last note. Let us examine the completed allegory. As there are beacons, 
landmarks and signs to show the way to men on the earth, so in the spiritual 



world. And it is ultimately Allah Who provides them, and this is His crowning 
Mercy. Like the mountains, there are spiritual landmarks in the missions of the 
Great Teachers: they should guide us, or teach us to guide ourselves, and not 
shake hidier and thither like a ship without a rudder or people without Faith. As 
ri\'ers and streams mark out their channels, smoothing out levels, so we have 
wholesome laws and customs established, to help us in our lives. Then we have 
tiie example of Great Men as further signposts: "Lives ot gi eat men all remind us. 
We can make our lives sublime." In long distance travel, the polestar and the 
magnetic needle are our guides: so in our lor^ distance journey to the other world, 
we have ultimately to look to heavenly guidance or its reflections in Allah's 
Revelations. 

17. Is then He Who creates like one that creates not? 
Will ye not receive admonition?(2041) 

2041 The Supreme Majesti,' of Allah having been set out in His favors of all kinds, 
it will be seen at once that the worslii]) of aii\' other than Allah is meaningless and 
ridiculous. Shall we not take the hint and iiiidersiaiid? 

18. If ye would count up the favours of Allah, never 
would ye be able to number them: for Allah is Oft- 
Forgiving, Most Merciful. (2042) 

2042 Of all Allah's favours innumerable, His Mercy and Forgiveness in the 
spiritual plane are the greatest, and of eternal value to us in our future Lives. 

19. And Allah doth know what ye conceal, and what ye 
reveal. 

20. Those whom they invoke besides Allah create nothing 
and are themselves created. (2043) 

2043 Allah is the only Creator and the Ultimate Reality. Everything else is created 
by Him, and reflects His glory. How foolish then to worship any other Allah! 

21. (They are things) dead, lifeless: nor do they know 
when they will be raised up. (2044) 

2044 Idols are dead wood or stone. It men worshij) stars, or heroes, or jjropliets, 
or great men, they too Ime no lite except that which was gi\"en h\ Allah. In 
themselves, diey are lifeless. If they worship figments ot the imagination, they are 
reflections in a double degree, and have no life in themselves. All these things will 
be raised up on the Last Day, in order that false worshippers may be confronted 
with them. But they themselves cannot tell when that Day will be. 

22. Your Allah is one Allah, as to those who believe not in 
the Hereafter, their hearts refuse to know, and they 
are arrogant.(2045) 

2045 Everything p<)ints to Allah, the One True Eternal God. If so, there is a 
Hereafter, for lie has declared it. Insofar as people do not believe this, the fault is 
in their Will: they do not wish to believe, and the motive behind is arrogance, the 
sin which brought about the fall of Iblis: 2:34. (R) . 

23. Undoubtedly Allah doth know what they conceal, and 
what they reveal:(2046) verily He loveth not the 
arrogant. 

2046 Cf. 16:19, where the same words refer to man generally. Whether he 
conceals or reveals what is in his heart, Allah knows it, and as Allah is Oft- 
Forgiving, Most Merciful, His grace is available as His highest favour if man will 
take it Here the reference is to those who "refuse to know", who reject Allah's 
guidance out of arrogance. Allah "loveth not the arrogant*. Such men deprive 
themselves of Allah's grace. 

24. When it is said to them, "What is it that your 
Lord(2047) has revealed?" they say, "Tales of the 
ancients!" 

2047 When the arrogant I 'nbelie\"ers are reterred to some definite argument or 
illustration from Scri])ture, they dismiss it contemptuously widi the remark, "Tales 
of the ancients!" In this, they are not onh playing with their awn conscience, but 
misleading others, with perhaps less knowledge than themselves. (Cf. 16:30). 

25. Let them bear, on the Day of Judgment, their own 
burdens in full, and also (something) of the burdens of 
those without knowledge, whom they(2048) misled. 
Alas, how grievous the burdens they will bear! 



172 



The Noble Qur'an 



2048 Their responsibility or crime is twofold: (1) tliat they rejected Allah's 
Message, and (2) that they misled others. Their Penalty will also be double. In 
6:164, we are told that 'no bearer of burdens can bear the burden of another". 
This is against the doctrine of vicarious atonement. Even' man is responsible lor 
his own sins: but the sin of misleading others is a sin of the misleader himself, and 
he must suffer the penalty for that also, without relieving those misled, of their 
rcsponsibilitv'. 

26. Those before them did also plot (against Allah. s 
Way): but Allah took their structures from their 
foundations, and the roof fell down on them from 
above; and the Wrath seized them from directions 
they did not perceive. (2049) 

2049 livil will always devise plots agauisl llic Prophets of Allali. So was it with al 
Mustafa, and so wait with the Prophets before him. But the imposing structures 
which the ungodly build up (metaphorically) collapse at the Command of Allah, 
and they are often [junislicd from quarters from which they least expected 
pimishment, ( Cf. l(i:4,> and, ,>9:2.5). For example, tlic Quraysh were confident in 
their nmnber's, their organisation, and their superior equipment But on the field 
of Badr they collapsed where they expected victory. 

27. Then, on the Day of Judgment, He will cover them 
with shame, and say: "Where are My 'partners' 
concerning whom ye used to dispute (with the 
godly)?" Those endued with knowledge(2050) will 
say: "This Day, indeed, are the Unbelievers covered 
with shame and misery,- 

2050 The worshi])pers of false gods (the luigodly, the I Inhclicvcrs) will be imablc 
to rei)l\' when brought betorc the Judgement Scat. I be comment ot those "endued 
with knowledge"— the Prophets and Teachers whom they had rejected-will be by 
way of indictment and explanation of the position of those before the Increment 
Seat. 

28. "(Namely) those whose lives the angels take in a 
state of wrong-doing to their own souls. "(2051) Then 
would they offer submission (with the pretence), "We 
did(2052) no evil (knowingly)." (The angels will 
reply), "Nay, but verily Allah knoweth all that ye did; 

2051 That is, those who died in a state of kufr, or rebellion against Allah, which 
was really wrongdoing against their own souls. 

2052 The excuse is a mere pretence. At fust they were too dazed to rcfjly. When 
dicy reph', they cannot deny the facts, but resort to the sinner's excuse ot saying 
that they sinned through ignorance, and that their motives were not wrong. Such a 
plea raises a question of hidden thoughts which are difficult to appraise before a 
human tribunal. But here they are before their Divine Author, Who knows every 
secret of their souls, and before Whom no false plea can be of any value. So they 
are concerned. 

29. "So enter the gates of Hell, to dwell therein. Thus evil 
indeed is the abode of the arrogant." 

30. To the righteous (when) it is said, "What is it that 
your Lord(2053) has revealed?" they say, "All that is 
good." To those who do good, there is good in this 
world, and the Home of the Hereafter is even 
better(2054) and excellent indeed is the Home of the 
righteous,- 

2053 The contrast and parallelism is with 16:24, where the ungodly in their levity 
and their deliberate rejection of guidance find no profit from Allah's revelation. 

2054 1 Illlike the ungodly, the good find good everywhere— in this world and in the 
Hereafter; because they understand and are in accord with the truths around 
dicni. 

31. Gardens of Eternity which they will enter: beneath 
them flow (pleasant) rivers: they will have therein all 
that they wish: thus doth Allah reward the righteous,- 

32. (Namely) those whose lives the angels take in a 
state(2055) of purity, saying (to them), "Peace be on 
you; enter ye the Garden, because of (the good) which 
ye did (in the world)." 



2055 In a state of purity, from the evils of this world, from want of faith and want 
of grace. Purity from such evil is the mark of true Islam, and those who die in 
such y)urit>' will be received into Felicity vrith a salutation of Peace. 

33. Do the (ungodly) wait until the angels come to them, 
or there comes the Command of thy Lord (for their 
doom)?(2056) So did those who went before them. 
But Allah wronged them not: nay, they wronged their 
own souls. 

2056 That is, until death comes to them, or some Punishment in this life, itself, 
which precludes them from repentance and the Mercy of Allah. 

34. But the evil results of their deeds overtook them, and 
that very (Wrath) at which they had scoffed hemmed 
them in. 

35. The worshippers of false gods say: "If Allah had so 
willed, we should not have worshipped aught but Him 
- neither we(2057) nor our fathers,- nor should we 
have prescribed prohibitions(2058) other than His." 
So did those who went before them. But what is the 
mission of messengers but to preach the Clear 
Message?(2059) 

2057 The age-old argument: if Allah is Ail-Powerful, why did He not force all 
persons to His Will? This ignores the limited free will granted to man, which is 
the whole hasis ot Ethics. Allah gives man every oiiporlunily ol knowing and 
understanding things, hut He does nor force him, for that would be against the 
whole Plan on which our present Life is constituted. 

2058 The Pagan Arabs prescribed various arbitrary prohibitions in the matter of 
meat: see 6:143-145, These, of course, are not recognised by Islam, which also 
removed some of the restrictions of the Jewish Law: 6:146. The general meaning, 
however, is far w ider. Men creel their own taboos and prohibitions, barriers and 
restrictions, and ascribe them to Religion. This is womg, and more consonant with 
Pagan practice than with Islam. 

2059 Clear Message: Mubin: in three senses: (I) a Message clear and 
unambiguous; (2) one that makes all things clear to those who try understand, 
because it accords with their own nature as created by Allah; (3) one preached 
openly and to everone. 

36. For We assuredly sent amongst every People a 
messengers,(2060) (with the Command), "Serve 
Allah, and eschew Evil": of the People were some 
whom Allah guided, and some on whom error 
became(2061) inevitably (established). So travel 
through the earth, and see what was the end of those 
who denied (the Truth). 

2060 Even though Allah's Signs are everywhere in Nature and in men's own 
conscience, yet in addititm Allah has sent human Messengers to ever\' People to 
call dicir attention to the Good and turn them from Evil. So tlicy cannot pretend 
that Allah has abandoned them or that He does not care what they do. His divine 
Grace always invites their will to choose the right (Cf. 10:47 and 35:24). 

2061 While some people accept the guidance of the divine Grace, others so 
surrender themselves to Evil that it must necessarily follow that evil obtains a grip 
over them. They have only to travel through time or space to see the end of those 
who abandoned tlieir lights and surrendered to Evil and error. For haqqah and 
the meaning of }ui(j(f\\\ this connection C f. 15:64. 

37. If thou art anxious for their guidance, yet Allah 
guideth not such as He leaves to stray. (2062)And 
there is none to help them. 

2062 When once Allali's Grace is rejected by anyone, such a person loses all help 
and guidance. Such persons are then outside Allah's Grace, and therefore they are 
outside guidance. 

38. They swear their strongest oaths(2063) by Allah, 
that Allah will not raise up those who die:(2064) Nay, 
but it is a promise (binding) on Him in truth: but most 
among mankind realise it not. 



173 



The Noble Qur'an 



2063 The strongest oath of the Pagan Arabs would be by the Supreme Allah: less 
strong oaths would be by their subordinate deities, or their ancestors, or other 
things they valued or held sacred. 

2064 The usual Pagan creed is: "11 there is a God, it does not follow that He will 
raise us up: why should He?" The answer is twofold: (1) Allah has promised it, 
and Allah's promise is true, (2) He must finally manifest the Truth to them, 
convict them of their falsehood, and enforce their personal responsibility (16:39). 

39. (They must be raised up), in order that He may 
manifest to them the truth of that wherein they differ, 
and that the rejecters of Truth may realise that they 
had indeed (surrendered to) Falsehood. (2065) 

2065 See the last note. 

40. For to anything which We have willed. We but say 
the word, "Be", and it is. (2066) 

2066 j\llalis "Word" is in itself tlie Deed. Allah's Promise is in itself tlie Truth. 
There is no interposition of Time or Condition between His Will and its 
consequences, for He is the Ultimate Reality. He is independent of the proximate 
or material causes, for He Himself creates diem and establishes their Laws as He 
pleases rCf 36:82 and 40:68). 

41. To those who leave their homes in the cause of Allah, 
after suffering oppression-(2067) We will assuredly 
give a goodly home in this world; but truly the reward 
of the Hereafter will be greater. If they only realised 
(this)! 

2067 There is no merit in suffering exile (hijnih) in itself. To have any merit, it 
must he: (1) in the cause of AUah, and (2) after such an oyjyjression as forces the 
sullerer lo choose hehveen Allah and man. When tiiesc conditions are iulfilled, 
tlie exiles are entitletl to tlie highest honour, as having made a great sacrifice in the 
cause of Allah. Such were the early Muslim exiles to Abyssinia ; such were the 
later exiles to Madinah, before the Prophet himself left his home in Makkah and 
went to Madinah; and such were the exiles who went with the Prophet or followed 
him. At all these stages, his approval or advice was always obtained, either 
specifically or generally (Cf. 29:58). 

42. (They are) those who persevere in patience, and put 
their trust on their Lord. 

43. And before thee also the messengers We sent were 
but men, (2068) to whom We granted inspiration: if ye 
realise this not, asic of those who possess the 
Message.(2069) 

2068 Allah's prophets were always men, not angels; and their distinction was the 
inspiration they received. 

2069 If the Pagan Arahs, who whyc ignorant of religious and oilier history, 
wondered how a man from among themselves could receive inspiration and hriiig 
a Message from Allah, let them ask the Jews, who had also received Allah's 
Message earlier through Moses, whether Moses was a man, or an ar^el, or a god. 
They would learn that Moses was a man like themselves, but inspired by Allah. 
"Those who possess the Message" may also meim .my men of Wisdom, who were 
qualified to have an opinion in such matters (Cf.lVH and 88:1). 

44. (We sent them) with Clear Signs and 
Scriptures(2070); and We have sent down unto thee 
(also) the Message; that thou mayest explain clearly 
to men what is sent for them, and that they may give 
thought. 

2070 As the People of the Book had recei\"ed "Clear Signs" and insfjired Books 
before, so also Allah's Message came to the Pro])liel Muhammad through the 
Qur'an, which superseded tlie earlier revelations, already corrupted in the hands 
of their followers. (R). 

45. Do then those who devise evil (plots) feel secure that 
Allah will not cause the earth to swallow them up, or 
that the Wrath will not seize them from directions 
they little perceive?-(2071) 

2071 Cf. 16:26. The wicked plot against Prophets of Allah in secret, forgetting that 
every hidden thought of theirs is known to Allah, and that for every thought and 
action of theirs they will have to account to Allah. And Allah's punishment can 



seize them in various ways. Four are enumerated here. (1) They may be swallowed 
up in the earth like Qarun, whose story is told in 28:76-82. He was swallowed up 
in the earth \vhile he was arrogantly exulting on the score of his wealth. (2) It may 
he that, like Hainan, the prime minister of Pharaoh, they are pk)ttiiig against 
Allah, when they are themselves overwhelmed hy some dreadful calamity: 10:86- 
88; 29:89-10. The case of Pharaoh is also in ])oint. He was drowned while he was 
arrogantly hoping to tiustiate Allali's plans for Israel : 10:90-92- For (8) and (4) see 
the next two notes. (R). 

46. Or that He may not call them to account in the midst 
of their goings(2072) to and fro, without a chance of 
their frustrating Him?- 

2072 (3) Or the punishment may come to people away from their homes and 
humble them in their pride. It so happened to Abu J ahl, who came exulting in his 
pride to the Battle of Badr (A.H.2). His army was three times the size of the 
Muslim army from Madinah. But it suffered a crushing defeat, and he himself was 
ignominiously slain. 

47. Or that He may not call them to account by a process 
of slow wastage -(2073) for thy Lord is indeed full of 
kindness and mercy. 

2073 (4) Or, as often happens, the punishment comes slowly and imperceptibly, 
the power of the enemies of Allah being wasted gradually, until it is extinguished. 
This happened to the Makkans during the eight years of the Prophet's exile. The 
conquest of Makkah was bloodless, because the power of the enemy had gradually 
vanished. Tlie Prophet was thus able to show the unexampled generosity and 
clemency which he showed on that occasion, for two of Allah's attributes are 
expressed in the tides "Full of kindness" (Ra. 'uf) and "Full of mercy" (Rahim). 

48. Do they not look at Allah. s creation, (even) among 
(inanimate) things-(2074) How their (very) shadows 
turn round, from the right and the left, prostrating 
themselves to Allah, and that in the humblest manner? 

2074 I take "things" here to he inanimate things, for the next verse syjeaks of living 
"moving creatures" and angels. B\' a ineta])hor e\en such inanimate things are 
spoken of as recognising Allali and humbly worshipping I lini. E\'en tlieir shatlows 
turn around from right and left according to the light from above, and, they 
humbly prostrate themselves on the ground to celebrate the praises of Allah. The 
"shadows" suggest how all things in this life are mere shadows of the true Reality in 
heaven; and they should turn and move in accordance with the divine light, as the 
shadows of trees and buildings move in one direction or another, and lengthen or 
shorten according to the light from heaven. 

49. And to Allah doth obeisance all that is in the heavens 
and on earth, whether moving (living) 
creatures(2075) or the angels: for none are arrogant 
(before their Lord). 

2075 Moving crcntiircs, i.e.. Ining erealiires. "All that is in the heaven or earth," 
includes e\ery created thing. And ncaled things are mentioned in three classes: 
inanimate tilings, ordinary living tilings, and angels. Even the highest angels are not 
arrogant: they bow dovm and serve their Lord, and so does all Creation. 

50. They all revere their Lord,(2076) high above them, 
and they do all that they are commanded. 

2076 Allah is so high above the highest of His creatures, that they all look up to 
him in awe and reverence. And they joyfully do their duty in servii^ him. This is 
the meaning of the "fear of the Lord." 

51. Allah has said: "Take not (for worship) two 
gods:(2077) for He is just One Allah, then fear Me 
(and Me alone)." 

2077 riie ancient Persians [)elie\"ed in two powers in the l 'ni\'erse, one good and 
tiie other evil. The Pagair Arabs also had pairs of deities: e.g., Jibt {^OYQcry) aird 
Taghut (Evil), referred to in 4:51, n. 573, or the idols on Safa and Marwah 
referred to in n. 160 to 2:158: their names were Isaf and Nayla. 

52. To Him belongs whatever is in the heavens and on 
earth, and to Him is duty due always: then will ye fear 
other(2078) than Allah. 

2078 The Pagans might have a glimmering of the One True God, but they had 
also a haunting fear of malevolent Powers of Evil. They are told that such fears are 
groundless. Evil has no power over those who trust in Allah: 15:42. The only fear 



174 



The Noble Qur'an 



they should have is that of the Wrath of Allah. To the righteous all good things 
come from Allah, and they have no fear in their hearts. 

53. And ye have no good thing but is from Allah, and 
moreover, when ye are touched by distress, unto Him 
ye cry with groans;(2079) 

2079 Which slu)\\ .s ih:u ihc natural tendency of man is to seek Allah, the only 
Tower which can U uly rclic\"c disU css. 

54. Yet, when He removes the distress from you, behold! 
some of you turn to other gods to join with their Lord- 

55. (As if) to show their ingratitude for the favours we 
have bestowed on them! then enjoy (your brief day): 
but soon will ye know (your folly)! 

56. And they (even) assign, to things they do not 
know,(2080) a portion out of that which We have 
bestowed for their sustenance!(2081) By Allah, ye 
shall certainly be called to account for your false 
inventions. 

2080 Idols and fictitious gods are certainly things of which they have no 
knowledge, idols being lifeless things of whose life or doings no knowledge is 
possible, and fictitious gods being but figments of their imagination. 

2081 Cf. 6;136-140, 142-144, and 5;103. The Pagans, in assigning and dedicating 
some of their children, or some of their cattie, or some of the produce of their 
fields, to their false gods as shares with the true Supreme Allah, made themselves 
doubly ridiculous; first, because every good thing that they valued was given to 
them by Allah, and how could they patroiiisingly assign to Him a share of His own 
giits?-and secondly, because they broiighl in oilier gods as shares, who had no 
existence whatever! Besides, the cattle and [jroduce were given for their physical 
sustenance and the children for their social and spiritual sustenance, and how can 
they, [)0(>r creatures, gi\e sustenance to Allah? 

57. And they assign daughters(2082) for Allah. - Glory be 
to Him! - and for themselves (sons,- the issue) they 
desire! 

2082 Some of the Pagan Arabs called angels 'the daughters of Allah'. In their own 
life they hated to have daughters, as explained in the next two verses. They 
practised female infanticide. In their state of perpetual war, sons were a source of 
stiength to them; daughters only made them subject to humiliating raids! 

58. When news is brought to one of them, of (the birth 
of) a female (child), his face darkens, and he is filled 
with inward grief! 

59. With shame does he hide himself from his people, 
because of the bad news he has had! Shall he retain 
it(2083) on (sufferance and) contempt, or bury it in 
the dust?(2084) Ah! what an evil (choice) they decide 
on?(2085) 

2083 "It," in this and the following clause, refers grammatically to the "news* (mei 
bushshira bihi). In meaning it refers to the "female cliild"-by the figure of speech 
known as metonmiy. 

2084 Cf. 81:8-9. The practice of female infarrticide is condemned in scathing 
terms. Female children used to be buried alive by the Pagan Arabs. 

2085 It was an e\'il choice to decide on. Either altemative-to keep the poor girl as 
a thing of sufferance and contempt, bringing disgrace on the family, or to get rid of 
it by bur>ing it alive -was cruel and indefensible. (Ct. 1 7: 10 and 18:16-17). 

60. To those who believe not in the Hereafter, applies the 
similitude of evil: to Allah applies the highest(2086) 
similitude: for He is the Exalted in Power, full of 
Wisdom. 

2086 The word //w^/w/ ordinarih' denotes a similitude, hut in the context ol llie 
present verse, especially witii reference to Allali, it signifies His sublime attributes 
raflier dian a similitude. Cf 30:27. (Eds.). 



61. If Allah were to punish men for their wrong-doing. 
He would not leave, on the (earth), a single living 
creature: but He gives them respite for a stated Term: 
When their Term expires, they would not be able to 
delay (the punishment) for a single hour, just as they 
would not be able to anticipate it (for a single 
hour). (2087) 

2087 Alhih's decree works wilhoul fail. I! He were to punish lor e\"er\' wroiii;' or 
shorleoiniiig, not a single li\ing creature on earth would escajie ])unishnienl. But 
in His infinite nierc\' and forgiveness, He gi\es res|)ire: He [)ro\'i(les time t<:)r 
repentance. It the repentance is fortlieoming, Allali's Mercy is fortliconiing 
without fail. If not, the punishment comes inevitably on the expiration of the 
Term. The sinner cannot anticipate it by an insolent challenge, nor can he delay it 
when the time arrives. Let him not think that the respite given him may mean that 
he can do what he likes, and that he can escape scot-free from the consequences ( 

62. They attribute to Allah what they hate (for 
themselves),(2088) and their tongues assert the 
falsehood that all good(2089) things are for 
themselves: without doubt for them is the Fire, and 
they will be the first to be hastened on into it! 

2088 See above, 16:.*)7-,*)8 and notes. 

2089 The philosophy of Pleasure (Hedonism) assumes that worldly enjoyment is 
good in itself and that there is nothir^ beyond. But it can be shown, even on its 
own ground, that every act has its inevitable consequences. No good can spring 
out of evil. For falsehood and wrong the agony of the Fire is waiting, and the 
boastful votaries of falsehood will be the first to fall into it (Cf. 37:149 and 52:39). 

63. By Allah, We (also) sent (Our messengers) to 
Peoples before thee; but Satan made, (to the wicked), 
their own acts seem alluring: He is also their patron 
today,(2090) but they shall have a most grievous 
penalty. 

2090 In all ages and among all Peoples Allah sent His Messengers to teach the 
Trutli and [joint the way to righteousness. But the allurements ot E\il seemed 
always attractive, and many men jireferred their own wa\'s and the wa\s of their 
ancestors to the more tlifficult patli of rectitude. This happened again in the time 
of Al Mustafa, and wiU always happen as long as men succumb to Evil. 

64. And We sent down the Book to thee for the express 
purpose, that thou shouldst make clear to them those 
things in which(2091) they differ, and that it should 
be a guide and a mercy to those who believe. 

2091 But the path of duty before Allah's Messenger is clear. He is sent with the 
Revelation (the Qur'an) for three express purposes: (1) that he should bring about 
unity among the jarring sects, for the Gospel of Unit)', while preachir^ the One 
True God, leads also to the unity of mankind; (2) that the revelation should be a 
guide to right conduct; and (3) that it should show the path of repentance and 
salvation, and thus he the highest mercy to erring sinners. 

65. And Allah sends down rain from the skies, and gives 
therewith life to the earth after its death: verily in this 
is a Sign for those who listen. (2092) 

2092 When the earth with all its vegetation is well-nigh dead, parched and 
shrivelled up, a vivifying shower of rain from abo\ e gi\ es it new life. This natural 
phenomenon is a sign of Allah's infinite power, especially ot His power to 
resurrect the dead, and thereafter muster them for Judgment (Eds.). 

66. And verily in cattle (too) will ye find an instructive 
sign. (2093) From what is within their bodies,(2094) 
between excretions and blood,(2095) We produce, for 
your drink, milk, pure and agreeable to those who 
drink it. 

2093 The spiritual sustenance which Allah gives is typified by the wonderful ways 
of sustenance in the physical world, which figure forth Allah's providence and 
loving care for His creation. And the wonderful transformation in the physical 
world, which all tend to the benefit of man, are also signs of His supreme wisdom. 
In the previous verse rain was mentioned, which gives new life to dead nature. In 



175 



The Noble Qur'an 



this and the following two verses our attention is drawn to milk, the products of 
the date and the vine, and honey (Cf. 36:11-73). 

2094 Their, in the Anihif, it is "ils", in ihc singnhir nnniljcr, lor Iwo reasons: (1) 
catde is tlie generic plural, and may be trcatctl as a singular noun; (2) the 
instructive sign is in catde collectively, but the milk 



is the product of each single individual. 

2095 Milk is a secretion in ihe leniale l>o(ly, like other seerelions, bul more 
Specialised. Is it not wonderful that tlie same food, eaten l>y males and females, 
produces in the latter, when they have young, the wholesome and complete food, 
known as milk? Then, when catde are tamed and specially bred for milk, the 
supply of milk is vasdy greater than is necessary for their young and lasts for a 
longer time than durir^ the period they give suck to their young. And it is a 
wholesome and agreeable diet for man. It is pure, as typified by its whiteness. Yet 
it is a secretion like other secretions, between the excretions which the body 
rejects as worthless and the precious blood-stream which circulates within the 
body and is the symbol of life itself to the animal which produces it 

67. And from the fruit of the date-palm and the vine, ye 
get out(2096) drink and wholesome food: behold, in 
this also is a sign for those who are wise. 

2096 There are drinks and wholesome foods that can be got out of the date palm 
and the vine: e.g., non-alcoholic drinks from the date and the grape, vinegar, date 
sugar, grape sugar, and dates and grapes themselves for eating. If sakar '\% taken in 
the sense of fermented wine, it would refer to the time before intoxicants were 
prohibited, for this is a Makkan Surah and the prohibition came in MadTnah. In 
such a case it would imply a subtie disapproval of die use of intoxicants and mark 
the first of a series of steyis that in time culminated in total jirohibition. (R). 

68. And thy Lord taught the Bee(2097) to build its cells 
in hills, on trees, and in (men's) habitations; 

2097 Awba: traAr ordinarily means inspiration, the Message put into the mind or 
heart by Allah. Here the Bee's instinct is referred to Allah's teaching, which it 
undoubtedly is. In 99:5, it is applied to the earth: We shall discuss the precise 
meaning when we come to that passage. The honeycomb, itself, with its hexagonal 
cells, geometrically [jcrfect, is a wonderful structure, and is well called huyut, 
homes. And the way the bee finds out inaccessible places, in the hills, in the trees, 
and even among tiie habitations of men, is one of the marvels of nature, i.e., of 
Allah's working in His Creation. 

69. Then to eat of all the produce (of the earth),(2098) 
and find with skill the spacious(2099} paths of its 
Lord: there issues from within their bodies a drink of 
varying colours, wherein is healing for men: verily in 
this is a Sign for those who give thought. 

2098 The l>ee assiniilales ihe juice ol \arious kinds ol llowers and truit, and forms 
witiiin its body the honey which it stores in its cells of wax. The different kinds of 
food from which it makes its hone}' give different colours to the honey, e.g., it is 
dark-brown, light-brown, yellow, white, and so on. The taste and flavour also 
varies, as in the case of heather honey, the honey formed from scented flowers, 
and so on. As food it is sweet and wholesome, and it is used in medicine. Note 
that while the instinctive individual acts are described in the singular number, the 
produce of "their bodies" '\% described in the plural, as the result of their collective 
eff'ort. 

2099 Dliululan: tsvo meanings are possible: (1) ways easy and spacious, referring 
to the unerrii^ way in which bees find their way from long distances to their 
combs; and (2) the idea of humility and obedience in them. From both we can 
derive a metafjhorical and spiritual meaning. 

70. It is Allah who creates you and takes your souls at 
death; and of you there are some who are sent back to 
a feeble age, so that(2100) they know nothing after 
having known (much): for Allah is All-Knowing,(2101] 
All-Powerful. 

2100 Besides the mystery and beaut\' of the many processes going on in the 
working ol Allaii's Creation, there is the wonderlul lilc ol man hinisel! on this 
earth: how he is created as a child; how he grows iii intelligence and knowledge; 
and how his soul is taken back and his ixxly sullers dissolution. In some cases he 
lives so long tiiat he tails into a teeble old age like a second childhood: he forgets 
what he learnt and seems almost to go back in Time. Is not all this wonderful, and 
evidence of the Knowledge and Power of Allah? 



2101 (Cf. 22:5). Our attention having been called to the remarkable 
transformations in life and nature, by which the Knowledge and Power of Allah 
work out His beneficent Plan for His creatures, we are reminded that man at best 
is but a feeble creature, but for the grace of Allah. We dien pass on in the next 
Section to the differences in the gifts which men themselves enjoy, distinguishing 
them into so many categories. How much greater is the difference between the 
created things and their Creator!' 

71. Allah has bestowed His gifts of sustenance more 
freely on some of you than on others: those more 
favoured are not going to throw back their gifts to 
those whom their right hands possess, so as to be 
equal in that respect. Will they then deny the favours 
of Allah?(2102) 

2102 K\"en in the little diiierences in giils, which men eiijo\' Ironi Allah, men with 
superior gifts are not going to abandon them so as to be e(iual witii men ot interior 
gifts, whom, perhaps, they hold in subjection. They will never deny their own 
superiority. How then (as the argument is pursued in the two following verses), 
can they ignore the immense difference between the Creator and created things, 
and make the latter, in their thoughts, partners with Allah? 

72. And Allah has made for you mates (and companions) 
of your own nature,(2103) and made for you, out of 
them, sons and daughters and grandchildren,(2104] 
and provided for you sustenance of the best: will they 
then believe in vain things, and be ungrateful for 
Allah. s favours?- 

2103 Of your nature: or of yourselves. Cf. 4:1 and n. 504. Self, or Personality, or 
Soul, all imply a bundle of attributes, capacities, predilectitms, and dispositions, 
which we ma\' sum up in the N:ifs, or nature. Roman was made to be (I) a 
mate or companion lor man; (2) e\ce])t for sex, of the same nature as man, and 
tiieretore vrifli the same moral and religious rights and duties; and (8) she is not to 
be considered a source of all evil or sin, as die Christian monks characterised her 
but rather as a blessing, one of the favours, (Ni'nieili) of Allah, 

2104 Hnjaclnh: collective plural, daughters, grandchildren, and descendants. The 
root Imhuhi also imjjiies obedient senice and ministration. Just as the sons (first 
mentioned) should l>e a source of strength, so daughters and grandchildren should 
serve antl contribute to the happiness of fadiers and grantlparents, and are to be 
looked upon as fiarther blessings. 

73. And worship others than Allah,- such as have no 
power of providing them, for sustenance,(2105) with 
anything in heavens or earth, and cannot possibly 
have such power? 

2105 "Sustenance" (rizq) in all this passage (16:65-74), as elsewhere, implies all that 
is necessary for man's fife and growth, physical, mental and spiritual. Milk, fruit, 
and honey are examples of physical gifts, with a metaphorical reference to mental 
and moral health; family life is an example of moral and social and (ultimately) 
spiritual opportunities in the life of man; and in 16:f),) is an example of rain in the 
])hysical world as a ti,i)e of Allah's re\ elation in the spiritual \vorld. 

74. Invent not similitudes(2106) for Allah, for Allah 
knoweth, and ye know not. 

2106 Cf 16:60 above, and n. 2086. One instance of false similitudes is where 
Pagans say their gods are mere types or symbols, or where men pray to men as 
intercessors. 

75. Allah sets forth the Parable (of two men: one) a slave 
under the dominion of another;(2107) He has no 
power of any sort; and (the other) a man on whom We 
have bestowed goodly favours from Ourselves, and he 
spends thereof (freely), privately and publicly: are the 
two equal? (By no means;) praise be to Allah. But 
most of them understand not. 

2107 The first parable is of two men, one of whom is a slave completely under the 
dominion of another, witii no powers of any sort, and another a free man, who is 
gifted in every way, and is most generous in bestowing out of his opulent wealth 
(material as well as intangible), privately and publicly, without let or hindrance; for 
he is his own master and owes no account to anyone. The first is like the 
iniaginar\' gods which men set u[)— whether powers of nature, which have no 
independent existence but are manifestations of Allah, or deified heroes or men, 
who can do nothing of their own authority but are subject to the Will and Power 



176 



The Noble Qur'an 



of Allah; the second describes in a faint way the position of Allah, the Self- 
Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and 
Who bestows freely of His gifts on all His creatures. 

76. Allah sets forth (another) Parable of two men: one of 
them dumb, with no power of any sort; a wearisome 
burden is he to his master; whichever way be directs 
him, he brings no good:(2108) is such a man equal 
with one who commands Justice, and is on a Straight 
Way?(2109) 

2108 In the sct oiKi PMnihIc, one ni;ui is dnnib; he e;ui explain nothing, and he can 
eert;iinl\' do nolhmt;: he is onh' a weiu'isonic Inirden \o his master, no matter \vhat 
his master asks hini to do; or ])criiaps lie is rcalh" harinlul instead oi hriiii;in<; an\' 
good: such are idols (hieral and metaphorieai) wiien laken as hilsc gods. I'lie other 
man is in a position to coininand, and he commands what is just and righteous; 
not only his commands l)ut his doings also are on the ])adi ol righteousness. Such 
are the ([iialities oi Allah. 

2109 The gist ot the argument is that those who de\iate irom the worship of Allah 
commit twofold treason: (I) 'l'he\' do not recognise die immense diilerence 
bet\veen the Creator and crealed diings, allhough, in their own litde selfish li\es, 
they are tenacious ol any liltle dillereiices there ina\" l)e l)ehveen themsehes and 
otlier tellow-ereatures not so gitted. (2) 'I'hey are guiltj' ot gross ingratitude in 
forgetting that the som^ce of goodness and power is Allah, to Whom alone they 
owe all the gifts they enjoy in life. 

77. To Allah belongeth the Mystery(2110) of the heavens 
and the earth. And the Decision of the Hour(2111) (of 
Judgment) is as the twingkling of an eye, or even 
quicker: for Allah hath power over all things. 

2110 The key to all things— not only those which we see and understand, but those 
which we do not see or of which have no idea— is with Allah, Whose knowledge 
and power are supreme. 

2111 Lures ot diis world and its fleeting pleasures often make man forget tiiat the 
life of the hereafter is an imminent reality. Many of those who claim to believe in 
the life to come act and behave as if it belonged to a distant future, and had no 
relevance to their present activities and mode of living. The Qur'an repeatedly 
reminds man that the Hour of Reckoning is not a distant possibility, but ver>' close 
to man, and could come to yjass any moment. The wisest course for man, 
tiieretore, is to l)e always alerl and walchlul and steer clear ol all forms of sin and 
impiety, for when the Promised flour comes it will come all of a sudden and 
without any prior notice. See also 10:45; 30:55, 45:32. (Eds.) 

78. It is He Who brought you forth from the wombs of 
your mothers when ye knew nothing; and He gave you 
hearing and sight and intelligence and 
affections:(2112) that ye may give thanks (to Allah.. 

2112 Literally, 'hearts,' are considered the centies oi the aliections, and in Arabic 
idiom, of intelligence also. We should therefore give thanks to Allah, not to 
imaginary deities or powers or forces. 

79. Do they not look at the birds, held poised in the midst 
of (the air and) the sky? Nothing holds them up but 
(the power(2113) of) Allah. Verily in this are signs for 
those who believe. 

2113 All the wonderful things in creation are due to the artistry, power, and 
wisdom ol Allah. Such as the flight ot birds in midair. So also are the imentions 
and discoveries, due to man's intelligence, in the next verse; for man's intelligence 
is a gift direct from Allah. 

80. It is Allah Who made your habitations homes of rest 
and quiet(2114) for you; and made for you, out of the 
skins of animals, (tents for) dwellings, which ye find 
so light (and handy) when ye travel and when ye stop 
(in your travels);(2115) and out of their wool, and 
their soft fibres(2116) (between wool and hair), and 
their hair, rich stuff and articles of convenience (to 
serve you) for a time.(2117) 

21 14 Man's social, intellectual, and s])iritual gilts make, of his [jennanent 
dwellings, homes ol rest and (juiel, o[ rcrmeiiieni and ihc purer affections, which 
are the types, in this eartlily life, of tiie highest spiritual Good, the Love of Allah. 



The pure home thus becomes the type of the highest spiritual destiny of man. 
And these capacities in man are the gifts of Allah. 

21 15 When man tiinels, he wants tem[)orar\' dwellings, tents, which he can make 
of the skins of animals, or of tiie fabrics of vegetable fibres, similar to the skins of 
animals. These tents are easy to carry when moving, and easy to pitch during halts. 

2116 Su/^ wool, is what we get from sheep. Sh^i'r, hair, is what we get from goats or 
similar animals, for weaving into fabrics. W^ib;u is die soft camel's hair of which, 
also, fabrics are woven: they may be considered intermediate between the other 
tivo: by extension and analogy the term may be applied to furs and such things, by 
way ot illustration. 

2117 All such articles of refined luxury, and useful articles of comfort and 
convenience only last for awhile, but they must be considered Allah's gifts (Cf. n. 
3991). 

81. It is Allah Who made out of the things He created, 
some things to give you shade;(2118) of the hills He 
made some for your shelter; He made you garments to 
protect you from heat, and coats of mail to protect you 
from your (mutual) violence.(2119) Thus does He 
complete His favours on you, that ye may bow to His 
Will(2120) (in Islam). 

2118 For example, trees, gardens, the roofs of houses; also from another jioint of 
view, tfie fact that tiie sun's rays at various times and in various parts of the earth, 
come obli<iuel\ , thus causing shadows along with sunshine. In the hills there are 
caves and grottoes. 

2119 Our clothes protect us from heat and cold, just as our armour protects us 
from the hurt \vhich we might othenvise receive in battle. 

2120 All tiiese blessings, which have both a physical an<i (hy promoting tiie good 
of man) a spiritual purpose, should teach us to rally to Allah and tune our will with 
Hi.s Universal Will, which is another name for Islam. 

82. But if they turn away, thy duty is only to preach the 
clear Message. 

83. They recognise the favours(2121) of Allah, then they 
deny them; and most of them are (creatures) 
ungrateful. 

2121 'Arafa distinguished from 'alima'm implying a specific discernment (or 
recognition) of various qualities and uses. All mankind recognises the value of the 
blessings they enjoy, but in forgetting or disobeying their Author, the wicked show 
gross ingratitude: for in practice they deny their obligation to Him for those 
blessing. 

84. One Day We shall raise from all Peoples a 
Witness:(2122) then will no excuse be accepted from 
Unbelievers, nor will they receive any favours.(2122- 
A) 

2122 U'o each People is sent Allah's Messenger or Teacher, lo point out the right 
way. There may be one, or there may l>e inaii\'. Such a iMesseiiger (Rfisu 1 ) wiW be 
a witness that Allah's friidi was ])reaehed to all peo])les in ex])ress terms, in 
addition to the Signs ot Allah ever>'where in nature. There will tiien be no room 
for excuses of any kind. Those who rejected Allah after repeated warnings cannot 
reasonably ask for more respite, as they had every kind of respite during their Ufe 
of probation; nor can they now take refuge behind Allah's Grace, which they had 
repeatedly rejected. 

2122-A That is, they will not be allowed to seek grace by repentance. Cf. 30:57, 
fo:Ho.(Lds.). 

85. When the wrong-doers (actually) see the 
Penalty,(2123) then will it in no way be mitigated, nor 
will they then receive respite. 

2123 When the terrible Penalty is actually on them, it is too late for repentance 
and for asking for Mercy. Justice must take its course. 

86. When those who gave partners to Allah will see their 
"partners", they will say: "Our Lord! these are our 
' partners, ' those whom we used to invoke(2124) 
besides Thee." But they will throw back their word at 
them (and say): "Indeed ye are liars!" 



177 



The Noble Qur'an 



2124 The worshippers of false gods will try to shift the responsibility from their 
own shoulders to that of the false gods. They will surest (though they will not 
have the courage for such a bare-faced lie) that they were misled by the false gods. 
But their lying suggestions will be contradicted and thrown back at them as 
cxyjhiincd in the next note. 

87. That Day shall they (openly) show(2125) (their) 
submission to Allah, and all their inventions shall 
leave them in the lurch. 

2125 Insofar as the false gods were real things, such as deified men or forces of 
nature, they will openly disclaim them and then (as always) show their submission 
to Allah. Insofar as the false gods were the inventions of the fancy of the idolaters, 
they will leave worshippers in the lurch, for they will be shown as non-existent 

88. Those who reject Allah and hinder (men) from the 
Path of Allah - for them will We add Penalty to 
Penalty; for that they used to spread mischief. 

89. One day We shall raise from all Peoples a witness 
against them, from amongst themselves:(2126) and 
We shall bring thee as a witness against these (thy 
people): and We have sent down to thee the Book 
explaining all things, a Guide, a Mercy, and Glad 
Tidings to Muslims. 

2126 l o the thought expressed in 16:84 above, is added another detail here. Not 
only will there he witnesses from Peoples, but the witnesses will be men from 
amongst the Peoples themselves, men of their own kith and kin, who understood 
(hem and explained Allah's Message in their own language. The Prophet 
Muhammad will be witness E^ainst all those who rejected the Message he brought. 
For those who believe in him (of all races and peoples), the Book which he 
brought will be an explanation, a guide, a mercy and a (iospel. (R). 

90. Allah commands justice, the doing of good, and 
liberality to kith and kin, and He forbids all shameful 
deeds, and injustice and rebellion: He instructs you, 
that ye may receive admonition. (2127) 

2127 Justice is ;i c<)iiiprcliciiM\"c term, and may iiieludc all llie \ irtucs of cold 
[)hil()so[)h\'. But religion asks lor somelhiiig warmer and more human, the doing 
of good deeds even where perhaps tliey are not suicdy demanded by justice, such 
as returning good for ill, or obligir^ those who in worldly lar^age "have no claim" 
on you; and of course a fortion'^e. fulfilling of the claims of those whose claims 
are recognised in social life. Similarly the opposites are to be avoided: everything 
that is recognised as shameful, and everything tliat is realh' unjust, and any inward 
rehellioii against Allah's L;iw or our own conscience in its nK>st sensitive fomi. 

91. Fulfil the Covenant of Allah when ye have entered 
into it, and break not your oaths after ye have 
confirmed them; indeed ye have made(2128) Allah 
your surety; for Allah knoweth all that ye do. 

2128 The immediate reference ma\' or may not be to the oatli of fidelity to the 
Prophet taken at 'Aqahah fourteen months hetore the Ilijrali and repeated a little 
later; see ,'5:7 and n. 70,'). But the general meaning is much wider. And ihis nia\' l)e 
viewed in two aspects: (1) Ever>' oath taken, or covenant matle, is a Covenant 
before Allah, and should be faithfully observed. In this it approaches in meaning 
to 5:1. (2) In particular, every Muslim makes, by the profession of his Faith, a 
Covenant with Allah, and he confirms that Covenant every time he repeats that 
profession. He should therefore faithfully observe the duties taught to him by 
Islam. 

92. And be not like a woman who breaks into untwisted 
strands the yarn which she has spun, after it has 
become strong. (2129) Nor(2130) take your oaths to 
practise deception between yourselves, lest one party 
should be more numerous than another:(2131) for 
Allah will test you by this; and on the Day of Judgment 
He will certainly make clear to you (the truth of) that 
wherein ye disagree. (2132) 

2129 The Covenant which binds us in the spiritual world makes us strong, like 
strands of fluffy cotton spun into a strong thread. It also gives us a sense of security 
against much evil in tliis world. It costs a woman much labour and skill to spin 
good strong yarn. She would be foolish indeed, after she has spun such yam, to 
untwist its constituent strands and break them into flimsy pieces. 



2130 Noi: I construe tritt^khidhumi with hi tnkunu in the previous clause. 

2131 Do not make yoiu^ religion merely a game of making your own party 
niunerically strong b\' alliance cemented hy oalhs, which you readily hreak when a 
more numerous part\' offers you its alliance. Quraysh were adtlictetl to tliis vice, 
and in intemationaf pofitics at the present day, this seems to be almost a standard 
of national self-respect and international skill. Islam teaches nobler ethics for 
individuals and nations. A Covenant should be looked upon as a solemn thing, 
not to be entered into except with the sincerest intention of carrying it out; and it is 
binding even if large numbers are ranged against it. 

2132 Disagreements need not necessarily cause conflict where tiie parties are 
sincere and honest and do not viash to take advantage of one another. In such 
cases they do not go by numbers, groupings, and alliances, but by just conduct as 
in the sight of Allah. Honest differences will be removed when all things are made 
clear in the Hereafter. 

93. If Allah so willed. He could make you all one people: 
But He leaves straying(2133) whom He pleases, and 
He guides whom He pleases: but ye shall certainly be 
called to account for all your actions. 

2133 Cf. 14:4 and n. 1875. Allah's Will and Plan, in allowing limited free will to 
man, is, not to force man's will, but to give all guidance, and leave alone those who 
reject that guidance, in case tliey should repent and come back into Grace. But in 
all cases, insofar as \ve are gi\en the choice, shall he called to accouni lor all 
our actions. "Leaving to sti ay" does not mean diat we can do what we please. Our 
personal responsibility remains. 

94. And take not your oaths, to practise deception 
between yourselves,(2134) with the result that 
someone's foot may slip after it was firmly planted, 
and ye may have to taste the evil (consequences) of 
having hindered (men) from the Path of Allah, and a 
Mighty Wrath descend on you. 

2134 In alio\e, llie motive for false and Iraudulenl covenants was pointed 
out with reprobation. Now are pointed out the consequences, viz., (1) to others; if 
they had not been deceived, they might have walked firmly on the Path, but now 
they lose faith and perhaps commit like frauds for which you will be responsible; 
(2) to yourselves; you have not only gone wrong yourselves; but have set others on 
the wrong path; and deserve a double Penalty. Perhaps the "evil consequences' 
refer to this world, and the "wrath" to the Hereafter. 

95. Nor sell the covenant of Allah for a miserable 
price:(2135) for with Allah is (a prize) far better for 
you, if ye only knew. 

2135 Any ])ossil>lc gain that \'ou can make l>y breaking your C<n"enant and thus 
breaking Allah's L;iw must necessarily be miserable; while your own benefit is far 
greater in obeying Allah's Will and doing right 

96. What is with you must vanish: what is with Allah will 
endure. And We will certainly bestow, on those who 
patiently persevere, their reward according to the best 
of their actions.(2136) 

2136 What comparison can there possibly be between spiritual Good, which will 
endure forever, and any temporal advantige which you ma\' snatch in this world, 
which will fade and vanish in no time? And dien, Allah's generosity is unbounded. 
He rewards you, not according to your merits, but according to the very best of 
your actions. 

97. Whoever works righteousness, man or woman, and 
has Faith, verily, to him will We give a new Life, a 
life(2137) that is good and pure and We will bestow 
on such their reward according to the best of their 
actions.(2138) 

2137 Faith, if sincere, means right conduct. When these livo confirm each other, 
Allah's giace transforms our life. Instead of being troubled and worried, we have 
peace and contentment: instead of being assailed at every turn by false alarms and 
the assaults of evil, we enjoy calm and attain purity. The transformation is Vsible in 
this life itself, but the "reward* in terms of the Hereafter will be far beyond our 
deserts. 

2138 The same ending as in the previous \erses deepens the overall effect of 
bringing home the message forcefully antl beautifully. The aigument is completed 
and rounded off. (R). 



178 



The Noble Qur'an 



98. When thou dost read(2139) the Qur'an, seek Allah's 
protection from Satan the rejected one. 

2139 Evil has no authority or influence on those who put their trust in Allah. It is 
good to express that trust in outward actions, and a formal expression of it-as in 
the formula, "I seek Allah's protection from Evil'-helps us. Reading or reciting the 
Qur'an should be understood both literally and figuratively as the symbol of the 
earnest desire of the soul to know and understand Allah's Will and act in 
accordance therewith. Man is weak at best, and he should seek strength for his will 
in Allah's help and protection. 

99. No authority has he over those who believe and put 
their trust in their Lord. 



100. His authority is over those only, who take him as 
patron and who join partners with Allah. 

101. When We substitute one revelation(2140) for 
another,- and Allah knows best what He reveals (in 
stages),- they say, "Thou art but a forger": but most 
of them understand not. 

2140 Sec 2:106, and n. 107. The doetriiie ol ])n)gressi\e rc\elali<)ii Iroin ni^c to 
age and iinie to lime docs not mean that Allah's liiiidanieiital l^iw clianges. It is 
not fair to charge a Prophet of Allah with torgeiy because tlie Message, as revealed 
to him, is in a different form from that revealed before, when the core of the 
Truth is the same, for it comes from Allah. 

102. Say, the Holy Spirit(2141) has brought the 
revelation from thy Lord In Truth, in order to 
strengthen those who believe,(2142) and as a Guide 
and Glad Tidings to Muslims. 

2141 The title of the Angel C:ihi iel, through whom the l evehthon e:inie d<nvn. 

2142 The reo])Ie ol' ihe lio<ik, il' lhe\- had true I'ailh, were ihenisek-es 
strenglheiied iii iheir hiilh and cleared ol llien" donbis and dillienllies hy the 
revelations brought b\ Al Miistala: and all whether People ot the Book or not-who 
came within the fold of Islam, found the Qur'an a Guide and a Gospel, ie., a 
substitute for the Mosaic Law and for the Christian Gospel, which had both been 
corrupted. 

103. We know Indeed that they say, "It Is a man that 
teaches him." The tongue of him they wickedly point 
to is notably foreign, while this Is Arabic, pure and 
clear.(2143) 

2143 The wicked attribute to Pn)])heis of Allah just such motives and springs of 
action as they themselves would lie guilh" ot in such circumstances. The Pagans 
and those who were hostile lo the re\elalion ol Allah m Islam could not and 
cannot understand how such wontlerful words coukl flow from die tongue ot the 
Prophet. They must postulate some human teacher. Unfortunately for their 
postulate, any possible human teacher they could think of would be poor in 
Arabic speech if he had all the knowledge that the Qur'an reveals of previous 
revelations. Apart from that, even the most eloquent Arab could not, and cannot, 
produce anything of the eloquence, width, and depth of Quranic teaching, as is 
evident from every verse of the Book (Cf. 41:44). (R). 

104. Those who believe not in the Signs of Allah,- Allah 
will not guide them, and theirs will be a grievous 
Penalty. 

105. It is those who believe not in the Signs of Allah, that 
forge falsehood: it is they who lie!(2144) 

2144 It is clearly those who raise the cry of forgery that are guilty of falsehood, as 
there is not the least basis or even plausibility in their suggestion. 

106. Any one who, after accepting faith in Allah, utters 
Unbelief,-(2145} except under compulsion, his heart 
remaining firm in Faith - but such as open their breast 
to Unbelief, on them is Wrath from Allah, and theirs 
will be a dreadful Penalty. 



2145 The exception refers to a case like that of 'Ammar, whose father Yassir and 
mother Sumayya, were subjected to unspeakable tortures for their belief in Islam, 
but never recanted. 'Ammar, suffering under tortures himself and his mind acted 
on by the sufferings of his parents, uttered a word construed as recantation, 
though his heart never wavered and he came back at once to the Prophet, who 
consoled him for his pain and confirmed his faith.(R). 

107. This because they love the life of this world better 
than the Hereafter: and Allah will not guide those who 
reject Faith. 

108. Those are they whose hearts, ears, and eyes Allah 
has sealed up,(2146) and they take no heed. 

2146 Cf. 2:7. On account ot their ini(iuities and tlieir want of Faith tiieir hearts 
and their senses became impervious to Allah's grace, and they run headlong to 
perdition, (see also 6:46 and 30:59). 

109. Without doubt, in the Hereafter they will perish. 

110. But verily thy Lord,- to those who leave their homes 
after trials and persecutions,-(2147) and who 
thereafter strive and fight for the faith and patiently 
persevere,- Thy Lord, after all this is oft-forgiving. 
Most Merciful. 

2147 I take tliis verse to rctcr to such men as were originally wddi the Pagans but 
afterwards joined Islam, suffered hardships and exile, and fought and struggled in 
the Cause, with patience and constancy. Their past would be blotted out and 
forgiven. Men like Klialid ibn al walld were numbered with die foremost heroes of 
Islam. In tliat case this verse would be a Madinah verse, though the Surah as a 
whole is Makkan. Perhajis it would be better to read, with some Conunentators, 
fatanu in the active \'oice rather than hitinu in the i)assi\e \ oice, and tran>>latc "alter 
inflicting trials and persecutions (on Muslims)-" Notice the parallelism in 
construction between this verse and verse 119 below. 

111. One Day every soul will come up struggling(2148) 
for itself, and every soul will be recompensed (fully) 
for all its actions, and none will be unjustly dealt with. 

2148 When the Reckoning comes, each soul will stand on its own personal 
responsibility. No one else can help it Full justice will be done, and all the 
seeming inequalities of this world will he redressed. 

112. Allah sets forth a Parable: a city enjoying 
security(2149) and quiet, abundantly supplied with 
sustenance from every place: Yet was it ungrateful for 
the favours of Allah, so Allah made it taste of hunger 
and terror (in extremes) (closing in on it) like a 
garment(2150) (from every side), because of the 
(evil) which (its people) wrought. 

2149 The reference may be to any of the cities or populations in ancient or 
modem times, which were favoured with security and other blessings from Allah, 
but which rebelled from Allah's Law and tasted the inevitable penalty, even in the 
midst of their iui<|uities. Some conunentators see here a reference to the city of 
Makkah under Pagan control. See next note. 

2150 There is a double metaphor: (1) die testing hunger and terror after the 
abundant supplies and the full security which it had enjoyed; and (2) the complete 
enfolding the city as with a garment, by these two scourges, himger and a state 
of subjective alarm. If the reference is to Makkah shortly before its fall to the 
Muslims, the "luuiger" was die seven years' severe famine which afflicted it, and the 
alarm was tiie constant fear in the minds of the Pagans that their day was done. 
Peace and prosperity were restored after the re-entry of the Prophet 

113. And there came to them a Messenger from among 
themselves, but they falsely rejected him; so the 
Wrath seized them even in the midst of their 
iniquities. 

114. So eat of the sustenance which Allah has provided 
for you, lawful and good; and be grateful for the 
favours(2151) of Allah, if it is He Whom ye serve. 

2151 Ingratitude for Allah's sustenance (in the hteral and figurative senses) may be 
shown in various ways: e.g., (1) by forgetting or refusir^ to acknowledge the true 



179 



The Noble Qur'an 



soxirce of the bounty, viz., Allah, (2) by misusing or misapplying the bounty, as by 
committing excesses in thirds lawllil, or refusing to share them with others of 
Allah's creatures when the need arises, or (3) by falsely ascribing to Allah any 
prohibition we may set up for ourselves for special reasons or because of our 
special idiosmcrasics. 

115. He has only forbidden you(2152) dead meat, and 
blood, and the flesh of swine, and any (food) over 
which the name of other than Allah has been invoked. 
But if one is forced by necessity, without wilful 
disobedience, nor transgressing due limits,- then Allah 
is Oft-Forgiving, Most Merciful. 

2152 2:173 and notes, 5:3-5 and 6:121 and 138-146. 

116. But say not - for any false thing(2153) that your 
tongues may put forth,- "This is lawful, and this is 
forbidden," so as to ascribe false things to Allah. For 
those who ascribe false things to Allah, will never 
prosper. 

2153 Men are apt to create taboos for themselves, out of siipcrslilioii, and ollcii 
for selfish ends, and enforce them in the name of religion. Nothing can be more 
reprehensible. 

117. (In such falsehood) is but a paltry profit; but they 
will have a most grievous Penalty. 

118. To the Jews We prohibited such things as We have 
mentioned to thee before:(2154) We did them no 
wrong, but they were used to doing wrong to 
themselves. 

2154 Sec 6:1 15 iuid nil. 970-971. The lurthcr proiiil)itions to them were a 
[junishnicnt lor their hardness ol hearts, and not a la\'onr. 

119. But verily thy Lord,- to those who do wrong in 
ignorance, but who thereafter repent and make 
amends,- thy Lord, after all this, is Oft-Forgiving, Most 
Merciful.(2155) 

2155 See above, 16:110 and n. 2147. The parallelism in construction confirms the 
suggestion of the alternative reading which is made in that note. The similarity of 
expression also rounds off the argument, as by a refrain in poetry. What follows 
now in this Surah is an exhortation to right conduct. 

120. Abraham was indeed a model,(2156) devoutly 
obedient to Allah, (and) true in Faith, and he joined 
not gods with Allah. (2157) 

2156 / innuihrA model, p;illcrn, example lor imilalioii: bul llie idea that he was an 
Unimah in himself, standing alone against his world, should not be lost sight of. 
See next note. 

2157 The Gospel of Unity has been the cornerstone of spiritual Truth for all time. 
In this respect Abraham is the model and fountiinhead for the world of western 
Asia and its spiritual descendants all over the world. Abraham was among a 
])eople (ihe Chaldeans) worshipped stars and had lorsakeii the Clospel of 
Unity. He was among tliem but not of them. He suffered persecution, and left his 
home and his people, and settied in the land of Canaan . 

121. He showed his gratitude for the favours of Allah, 
who chose him, and guided him to a Straight Way. 

122. And We gave him Good in this world, and he will be, 
in the Hereafter, in the ranks of the Righteous.(2158) 

2158 0" 2:130. 

123. So We have taught thee the inspired (Message), 
"Follow the ways of Abraham the True in Faith, and he 
joined not gods with Allah." 

124. The Sabbath was only made(2159) (Strict) for those 
who disagreed (as to its observance); But Allah will 



judge between them on the Day of Judgment, as to 
their differences.(2160) 

2159 If Abraham's Way was the right way, the Jews were ready with the taunt, 
"Why don't \o\\ then obseiTC the Sabbath:'" The ans^ver is tivofold. (1) llie 
Sabballi has nothing lo do wilh Abraham. It was instituted with the Law ol Moses 
because ol Israel 's hardness ol heart (2:7 1); lor they eonstanliy dis])uted with their 
Pro])liet Moses (2:108), and (here were eonstanth' among diem altenvards men 
who broke the Sabbatli (2;(it), and n. 79). (2) Which was die true Sabbatli Day? 
The Jews observe Saturday. The Christians, who include the Old Testament in 
their inspired Scripture, observe Sunday, and a sect among them (the Seventh Day 
Adventists) disagree, and obsen e Saturday. So there is disagreement among the 
Peofjle of the Book. Lei them disjjute among themselves. Lheir dispute will not 
be settled rill the l)a\ of Judgment. Meanwhile. Muslims are emancipated from 
such stringent restriction. Lor them there is certainly the Da\' ot I Inited Prayer on 
Friday, but it is in no sense like tiie Jewish or die Scotch Sabbath! 

2160 02:113. 

125. Invite (all) to the Way of thy Lord with wisdom and 
beautiful preaching; and argue with them in ways that 
are best and most gracious: (2161) for thy Lord 
knoweth best, who have strayed from His Path, and 
who receive guidance. (2162) 

2161 In this wonderful passage are laid down principles of religious teaching, 
which are good for all time. But where are the Teachers with such qualifications? 
We must in\ ite all to the \\'a\ of Allah, and expound I lis I Iniversal Will; we must 
do it widi wisdom and discrerion, meeting yieople on their own ground and 
convincing them with illustrarions Irom their own knowledge and experience, 
which may be vcr>' narrow, or very wide. Our preaching must be, not dogmatic, 
not self-regarding, not offensive, but gentie, considerate, and such as would attract 
their attention. Our manner and our arguments should not be acrimonious, but 
modelled on the most courteous and the most gracious example, so that the 
hearer may say to himself, This man is not dealir^ merely with dialectics; he is 
not trying to get a rise out of me; he is sincerely expounding the faith that is in 
him, and his motive is the love of man and the love of Allah." 

2162 It may be that the Preacher sometimes says to himself, 'What is the use of 
teaching these people? They have made up their minds, or they are obstinate, or 
they are only trying to catch me out* Let him not yield to such a thought. Who 
knows how the seed of the Word of Allah may germinate in people's minds? It is 
not for man to look for results. Man's irmer thoughts are known best to Allah. 

126. And if ye do catch them out, catch them out no 
worse than they catch you out: But if ye show 
patience, that is indeed the best (course)(2163) for 
those who are patient. 

2163 In the context this passage refers to contioversies and discussitms, but the 
words are wide enough to co\'er all human struggles, disputes, and fights. In 
strictest ecjiiity \()ii are not entitled to gi\e a worse l)low than is gi\en to you. But 
tiiose who have reached a higher spiritual standard do not even do tiiat. Lhey 
restrain themselves, and are patient Lest you should think that such patience only 
gives an advanti^e to the adversary, you are told that the contrary is the case: the 
advantage is with the patient the self-possessed, those who do not lose their 
temper or forget their own principles of conduct 

127. And do thou be patient,(2164) for thy patience is 
but from Allah, nor grieve over them: and distress not 
thyself because of their plots. 

2164 In the pre\ious verse arc laid down the principles of conduct in contro\ ersy 
for all Muslims: 'il you catch them out, you are not entitled to strike a hea\ ier blow 
than \<>ii recei\"ed, l>ut il is better lo restrain \oursell and l>e patient.' There 
patience was recommended. In this verse a command is direcdy addressed to the 
Prophet 'Do thou be patient.' It is a commdnd:\(\^ stindard as the Great Teacher 
is much higher: and he carried it out in his life. His patience and self-restraint were 
under circumstances of extraordinary provocation. In his human wisdom it may 
sometimes have seemed questionable whether forbearance and self-restraint might 
not be human weakness: he had to defend his people as well as himself against the 
enemy's persecutions. He is told here that he need not entertain any such fears. 
Patience (with constancy) in those circumstances was in accordance \vith Allah's 
own command. Nor \\"as he to grie\e il they rejected Allah's Message: the Prophet 
had done his duty when he boldly and openly proclaimed it. Nor was his heai t to 
be troubled if they hatched secret plots against himself and his people. Allah 
would protect them. 

128. For Allah is with those(2165) who restrain 
themselves, and those who do good. 



180 



The Noble Qur'an 



2165 And the Surah ends with the highest consolation which the righteous can 
receive: the assurance that Allah is with them. A double qualification is indicated 
for so high an honor-(l) that they should not yield to human passion or ar^er or 



impatience, and (2) that they should go on with constancy doing good all around 
them. To attain the Presence of Allah in the sense of "I am with you* is the 
culmination of the righteous man's aspiration, (Cf. 27:70). 



1 7. Al Isra' (The Night Journey) or Bani Isra'il (The Children of Israel) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. Glory to ((Allah)} Who did take His servant for a 
Journey by night(2166) from the Sacred 
Mosque(2167) to the Farthest Mosque,(2168) whose 
precincts We did bless,- in order that We might show 
him some of Our Signs: for He is the One Who heareth 
and seeth (all things). (2169) 

2166 The reference is to the Mi'ntjUfY which see the hitroduction to this Sunih. 

2167 Musjid'is ;i place ot ])ra\ er: here it refers to the Ka'bah at Makkah. It had not 
yet been cleared ol iis idols and rededicated exclusively to ihe One True God. It 
was symbolical ot the new Message which was being given to mankind. 

2168 The Fardicst Mosque must refer to the site of the Temple of Solomon in 
Jerusalem on the hill of Moriah, at or near which stands the Dome of the Rock. 
This and the Moscjue known as die Farthest Mosque {^iJ Mfisjid ;il Aqs;i) were 
completed by the Amir 'Abd al Malik in A.H. 68. Fnrtlicst, because it was the 
place of worship farthest west which was known to the Arabs in the time of the 
Prophet: it was a sacred place to both Jews and Christians, but the Christians then 
had the upper hand, as it was included in the Byzantine (Roman) Empire, which 
maintained a Patriarch at Jerusalem. The chief dates in connection with the 
Temple are: it was finished by Solomtjn about B.C. lOO l; destroyed by the 
Babylonians under Nebuchadnezzar about 586 B.C.; rebuilt under Ezra and 
Nchemiali about B.C.; turned into a lieadien idol-leni])le by one of 
Alexander's successors, Antioclius Epi])hanes, 167 B.C.; restored In' Ilerod, B.C. 
17 to A.C. 29; and completely razed to tlie ground by the Emperor Titus in A.C. 
70. These ups and downs are among the greater Signs in religious history. 

2169 Allah's knowledge comprehends all things, without any curtain of Time or 
any separation of Space. He can therefore see and hear all things, and the Mi'raj; 
was a reflection of this knowledge without Time or Space. 

In this and the subsequent verses, the reference to Allah is generally in the first 
person and plural. But in the first and the last clause of this verse it is in the third 
person singular: "Glory to Allah, "Who did take His Servant. . "He is the One . 
.". In each of these two instances, the clause expresses the point of view of Allah's 
creatures, w ho glorify Him, and whose hearing and seeing are ordinarily so limited 
that they can do nothing but glorify Him when one of His creatures is raised up to 
hear and see the Mysteries. It is ^Ae^who glorify Him. (R). 

2. We gave Moses the Book,(2170) and made it a Guide 
to the Children of Israel, (commanding): "Take not 
other than Me(2171) as Disposer of (your) affairs." 

2170 The Book: the revelation that was given to Moses. It was there clearly laid 
down that those who followed Moses must consider Allah as all-in-all. "Thou shalt 
have no other gods before me; thou shalt not make unto thee any graven image.. . 
; thou shalt not bow down thyself to them nor serve them: for I the Lord thy God 
am a jealous God . . . ;" etc. (Exod. 20:3-5). These are the words of the English 
Bible. As a matter of tact the spirit of Mosaic teaching went further. It referred all 
things to the Pixn idence of Allah: Allah is the Disposer ot all affairs, and we are to 
look lo none but Ilini. 'I'liis is Islam, and the Mi'nij showed diat il was die 
teaching of Allah from the most ancient times, antl yet it was violated by the very 
people who claimed to be its custodians. 



2171 \oie ihe Iraiisilioii Iroin "We" in the lirsi clause to "Me" in die second clause. 
'I'lie first clause refers lo llie inajesty of Allah as the Heavenly King: the second 
clause relers lo His ])ersoiial interest in all our aflairs. 

3. O ye that are sprung from those whom We carried (in 
the Ark) with Noah!(2172) Verily he was a devotee 
most grateful. 

2172 After the Deluge of the time of Noah the only descendants of Noah were 
those who were saved in the Ark with him. They had special reason to celebrate 
the praise of Allah. But they relapsed into idolatry, sin, and abomination. They 
are reminded of the true and sincere devotion of Noah himself, as contrasted with 
the unworthiness of Noah's descendants, especially the Children of Israel. 

4. And We gave (Clear) Warning to the Children of 
Israel(2173) in the Book, that twice(2174) would they 
do mischief on the earth and be elated with mighty 
arrogance (and twice would they be punished)! 

2173 The Book is the re\elation gi\ en to the Children of Israel. Here it seems to 
refer to the l)urniiig words of l*ro])liets like Isaiah. For example, see Isaiah, chap. 
24 or Isaiah 5:%)-M), or Isaiah 8: 1 5-2fi. 

2174 What are the two occasions referred lo:' Il iiia\' be that "twice" is a figure of 
speech for "more than once", "ollen". Or it may l)e lhal the two occasions refer to 
(I) llie destruction ol llic reiii])le b\' llie Bal)yloniaii Nebuchadnezzar in ,')86 
B.C., \vhen the Jews were earned oil into ca])li\il\', and (2) the destruction of 
Jerusalem by 'I'itus in A.C. 70, alter which the reni])Ie was iie\er rebuill. See n. 
216H above. On bodi occasions it was a judgement ot iVllali for die sins ot the 
Jews, their backslidings, and their arrogance. 

5. When the first of the warnings came to pass. We sent 
against you Our servants given to terrible 
warfare: (2175) They entered the very inmost parts of 
your homes; and it was a warning (completely) 
fulfilled. 

2175 A good description of the warlike Nebuchadnezzar and his Babylonians. 
They were servants of Allah in the sense that they were instruments through which 
the wrath of Allah was poured out on the Jews, for they penetrated through their 
lands, their Temple , and their homes, and carried away the Jews, men and 
women, into captivity. As regards "the daughters of Zion " see the scathing 
condemnation in Isaiah, 3:16-26. 

6. Then did We grant you the Return as against 
them:(2176) We gave you increase in resources and 
sons, and made you the more numerous in man- 
power. 

2176 The return of the Jews from the Captivit\' was about >)2{) B.C. rhe\' started 
life afresh. They rebuilt the Temple . They carried out various reforms and built 
up a new Judaism in connection with Ezra. See Appendix II following S. 5. For a 
time they prospered. Meanwhile their old oppressors the Babylonians had been 
absorbed by Persia . Subsequendy Persia was absorbed in Alexander's Empire. 
The whole of western Asia was Hellenized, and the new school of Jews was 
HeUenized also, and had a strong centre in Alexandria . But their footing in 
Palestine continued, and under the Asmonaeaii l)\iiasty (B.C. l()7-fi'-i), they had a 
national revival, and the names ol ihe Maccabees are renieiiibered as those of 
heroes. Another dynasty, tiiat of tiie Idumaeans, (B.C. 63 to B.C. 4), to which 
Herod belonged, also enjoyed some semi-independent power. The sceptre of 



181 



The Noble Qur'an 



Syria (including Palestine ) passed to the Romans in B.C. 65, and Jewish feudatory 
Kings held jK)vver under them. But the Jews agiiin showed a stiff-neeked resistance 
to Allah's Messenger in the time ot Jesus, and the ine\ital)le doom followed in the 
complete and final destruefiou ot the Temple under Titus in 70 A.C. 

7. If ye did well/ ye did well for yourselves; if ye did evil, 
(ye did it) against yourselves.(2177) So when the 
second of the warnings came to pass, (We permitted 
your enemies) to disfigure your faces,(2178) and to 
enter your Tempie(2179) as they had entered it 
before, and to visit with destruction ail that fell into 
their power.(2180) 

2177 This is a parenthetical sentence. If anyone follows Allah's Law, the benefit 
goes to himself: he docs not bestow a favour on anyone else. Similarly evil brings 
its own recompense on the doer of evil. 

2178 The second doom was due to the rejection of the Message of Jesus. "To 
disfigure your faces" means to destroy any credit or power you may have got: the 
face shows the personality of the man. 

2179 Titus's destruction ol Jerusalem in 70 A.C.. was coni])lele. He was a son of 
the Roman Emperor Vespasian, and at the date of the destmction ot Jerusalem , 
had the tide of Caesar as heir to the throne. He ruled as Roman Emperor from 79 
to 81 A.C.. 

2180 Merivale in his R;iiiifiiis I 'ndcr the Empire gives a grajjhic account of the 
siege and final dcstruclion (ed. 1890, 7:221-2,'x')). The pojiulation ot Jerusalem 
was then 200, ()()(). According to the Latin hislorian Tacitus it was as much as 
(iO(),00(). rhere was a famine and tliere were massacres. There was much 
fanaticism. The judgement of Merivale is: "They" (the Jews) "were judicially 
abandoned to their own passions and the punishment which naturally awaited 
them." (7:221). 

8. It may be that your Lord may (yet) show Mercy(2181) 
unto you; but if ye revert (to your sins). We shall 
revert (to Our punishments): And we have made Hell 
a prison for those who reject Faith. (2182) 

2181 Now we come to the time of our Holy Prophet Li spite of all the past, the 
Jews could still have obtained Allah's forgiveness if they had not obstinately 
rejected the greatest of the Prophets also. If they were to continue in their sins, 
Allah's punishment would also continue to visit them. 

2182 There is such a thing as disgrace in this life, but the final disgrace is in the 
Hereafter, and that will be irretrievable. 

Notice that the allegorical reterence to Jevrish histon,', when brought into relation 
with the true meaning ol Mi'nij, rclers lo (he constant struggle ot tlie individual 
soul against evil. It has its setbacks and its punishments. But if it is true to itself 
and is true to the Faith in Allah, Allah will give it strength and make it successful in 
its fight against evil. For Allah's Mercy is unboimded and comes to suffering 
humanity again and again. (R). 

9. Verily this Qur'an doth guide to that which is most 
right (or stable)/(2183) and giveth the Glad Tidings to 
the Believers who work deeds of righteousness, that 
they shall have a magnificent reward; 

2183 The instabilit\' and crookedness <)f the Jewish soul having been mentioned, 
the healing balm which should have cured it is now pointed out. llic Message of 
llie Qur'an is [or all. '1 li()^>c who \v,w'c Failh and show thai Failh in ihcir conduct 
must reap iheir spiritual reward. Bui lliosc who re;jcci Failh cannot escape 
])iuiishment. Apart from what is pasl, apart Irom (|uestions of national or racial 
history, there is a spiritual Hope-and a s])irilual Danger— tor e\"cr\' soul. 

10. And to those who believe not in the Hereafter, (it 
announceth) that We have prepared for them a 
Penalty Grievous (indeed). 

11. The prayer that man should make for good/ he 
maketh for evil;(2184) for man is given to hasty 
(deeds). 

2184 Man in his ignorance or haste mistakes evil for good, antl tlesires what he 
should not have. The wise and instructed soul has patience and does not put its 
own desires above the wisdom of Allah. He receives with contentment the favours 
of Allah, and prays to be rightiy guided in his desires and petitions. 



12. We have made the Night and the Day two(2185) (of 
Our) Signs: the Sign of the Night have We obscured, 
while the Sign of the Day We have made to enlighten 
you; that ye may seek bounty from your Lord/(2186) 
and that ye may know the number and count of the 
years: all things have We explained in detail. 

2185 If we were to cr\' when il is night, we shall look foolish when it is da\'; for the 
night is but a preparation or the day: perhaps, as the last verse says, we pray for the 
day when we want rest for the night. Both are S^ns from Allah. Darkness and 
light stand for ignorance and knowledge. "Where ignorance is bliss, 'tis folly to be 
wise." Darkness and light may also stand for shadow and sunshine, sorrow and joy: 
both may be necessary for our development. 

2186 By the ])hysical light we see ])h\sical lads. And this ])hysical gilt of Allah is 
good for us in two wa\'s; (1) we can arrange for our livelihood, or we can attain 
knowledge of the jjhysical sciences and gain some control over the physical forces 
of nature; antl {2) the daily rising and setting of the sun gives us the computation of 
days and years, for the physical natural year is the solar year. But there is spiritual 
light even more precious: by it we can similarly attain two objects, viz. (1) our 
spiritual livelihood and knowledge, and (2) our com])utation of the stages we reach 
in our spiritual \ears. Ixt us he patient and seek everything as Irom Allah-in joy 
and in sorrow, in knowledge and in want of knowledge of those things which are 
above us. Ixt us rejoice in what Allah has gi\en us. and not be impatient about 
those tilings which He in His wisdom has tliought fit to witiihold from us. But all 
things should be sought and striven for under the guidance of the All-Knowing 
Allah. 

13. Every man's fate(2187) We have fastened on his 
own neck: On the Day of Judgment We shall bring out 
for him a scroll, which he will see spread open. (2188) 

2187 Fate: Ta'ir, literally a bird, hence an omen, an evil omen, fate. Cf. 36:19. 
The Arabs like the ancient Romans, sought to read the mysteries of human fate 
from llie flight of birds. And many of us in our own day seek to read our future 
fortunes b\' similar superstitions. We read in the fjrevious verse that there are 
Signs of Allah, hut the\' are not meant to suhsene the \'ulgar pur])osc of disclosing 
our future destiny in a worldly sense. rhe>' are me;int for cpite otiier purjjoses, as 
we have explained. Our real fate does not depend upon birds or omens or stars. It 
depends on our deeds, good or evil, and they hang round our necks, (see also n. 
484). (R). 

2188 These deeds, good or e\"il, will be embodied in a scroll which will be ([uite 
o])en to us in the light ol the l)a\' ol Judgement, lio\ve\"er much wc ma\' affect to 
be ignorant of it now or waste our energies in prying into mysteries that do not 
concern us. 

14. (It will be said to him:) "Read thine (own) record: 
Sufficient is thy soul this day to make out an account 
against thee."(2189) 

2189 Our true accusers are our own deeds. Why not look to them instead of 
vainly prying into something superstitious which we call a book of fortune or a 
book of omens? (Cf. ?>5:?>) . 

15. Who receiveth guidance, receiveth it for his own 
benefit: who goeth astray doth so to his own 
loss:(2190) No bearer of burdens can bear the 
burden(2191) of another: nor would We visit with Our 
Wrath until We had sent a messenger (to give 
warning). 

2190 The doctrine of personal responsibility is insisted on, and the basis of ethics 
is shown to be our own good or evil as furthering or obstructing our highest 
development 

2191 The doctrine of \ icarious atonement is condemned. Salvation for the wicked 
cannot be attained b>' the punishment of the innocent. One man cannot bear the 
burden of another; that would be unjust Every man must bear his own personal 
responsibility. Cf. 6:164. But Allah never visits His wrath on anyone until due 
warning is conveyed to him through an accredited messenger. 

16. When We decide to destroy a population. We (first) 
send a definite order to those among them who are 
given the good things of this life(2192) and yet 
transgress; so that the word is proved true(2193) 
against them: then (it is) We destroy them utterly. 

2192 Allah's Mercy gives every chance to the wicked to repent. When wickedness 
gets so rampant that punishment becomes inevitable, even then Allah's Mercy and 



182 



The N o b I 



e Q u r ' a n 



Justice act together. Those who are highly gifted from Allah-it may be with wealth 
or position or it may be with talents and op[)ortunitics— arc expected to 
understand and obey. They are given a definite order and warning. If they still 
transgress there is no further room for argument. The\' cannot plead that they 
were ignorant. The command of the Lord is jinncd against them, and its 
application is called for beyond doubt. Then it is that their punishment is 
completed. 

2193 Qawl here has the sense of word, order, law, charge framed against one 
under a definite law ( Cf. 36:7). 

17. How many generations have We destroyed after 
Noah?(2194) and enough is thy Lord to note and see 
the sins of His servants. (2195) 

2194 Xoah's Flood is taken as a new starting ])oiiit in history. But even after that 
hundreds ot empires, towns, and generations have perished for their wickedness. 

2195 Let not the wicked think, because they are given a lease of life and luxury for 
a time, that their wickedness has escajjcd notice. Allali notes and sees all things, 
both open and secret. He knows die hidden motives and thoughts of men, and 
lie has no need of any other evidence. His knowledge and sight are all-sufficient. 

18. If any do wish for the transitory things (of this life). 
We readily(2196) grant them - such things as We will, 
to such person as We will: in the end have We 
provided Hell for them: they will burn therein, 
disgraced and rejected. (2 197) 

2196 An explanation is now given of how it is that i)rospei it>' sometimes seems to 
attend the wicked. The ex]>lanatioii is threetold: (1) the transitory things ot this life 
are worth little in the eternal scheme of things; [1) even diey are provided, not just 
because tlieir recipients wish for them, but according to a definite Plan of Allah; 
and (8) in the end there is for the wicked the eternal miser\' and deprivation of 
grace-trie Hell which is worse than destruction in the terms ol this world. 

2197 All the pride and insolence \\\\\ then l>e brought low. The disgrace and the 
exclusion Irom the "sight ol the Face of Allah" will b\' themsehes be ])uiiisliments 
of which the magnitude cannot be measured in the terms of our present material 
life. 

19. Those who do wish for the (things of) the 
Hereafter,(2198) and strive therefor with all due 
striving, and have Faith, -(2199) they are the ones 
whose striving is acceptable (to Allah.. 

2198 This is in contrast to the last verse. Those who wish for mere earthly good 
sometimes get it and misuse it Those whose eyes are fixed on the Hereafter, they 
too share in their Lord's bounty provided they fulfil the conditions explained in 
the next note; but their wishes and endeavours are more acceptable in the sight of 
Allah. 

2199 A mere wish for moral and spiritual good is not enough. It must be backed 
up by hard endeavour antl supported by a lively Faith. On those conditions the 
wishes are accepted by Allah. 

20. Of the bounties of thy Lord We bestow freely on all- 
These as well as those: The bounties of thy Lord are 
not closed (to anyone). (2200) 

2200 Allah's favours are showered on all— the just and the unjust, the deservir^ 
and the undeserving. But there is a difference as explained in the last two verses. 

21. See how We have bestowed more on some than on 
others; but verily the Hereafter is more in rank and 
gradation and more in excellence. (2201) 

2201 Nor should man su])])ose that all gifts are of cfiual value. The spiritual ones 
rank far higher in digiiit}" and real worth than the traiisitor\' ones. Therefore it is 
altogether wrong fo c<>ni])are the worldh' ])ros]>ent\' of a wicked man with the 
apparent want ot it to a man of spiritual worth, rhere is no comparison between 
them when measured by right standards. 

22. Take not with Allah another object of worship;(2202) 
or thou (O man!) wilt sit in disgrace and 
destitution. (2203) 

2202 The seeming ine(}iialit\' of gifts to men might make short-sighted men 
impugn the impartiality ot Allah. But the fault lies with such men's own want of 
knowledge and want of Faith. There is no excuse for them to seek other objects of 
worship than Allah. For there is none worthy of worship except Allah. 



2203 If foolish men turn to false objects of worship, they will not only be 
disappointed, but they will lose the respect of their own fellow-men, and spiritually 
they will be reduced to destitution. All their talents and their words will be of no 
avail. 

23. Thy Lord hath decreed that ye worship none but Him, 
and that ye be kind to parents. Whether one or both of 
them attain old age in thy life,(2204) say not to them 
a word of contempt, nor repel them, but address them 
in terms of honour. 

2204 The spiritual and moral duties are now brought into juxtaposition. We are to 
worship none but Allah, because none but Allah is w'ortli\' ot worshi]), not because 
"tlie Lord thy God is a jealous God, visiting die iiii<|uity of the fatiiers upon the 
children unto the third and fourtli generation of them that hate Me*. (Exod. 20:5). 
Note that the act of worship may be collective as well as individual; hence the 
plural tz'budu. The kindness to parents is an individual act of piety; hence the 
sir^lar ^qul, qui, etc. 

24. And, out of kindness, lower to them the wing(2205) 
of humility, and say: "My Lord! bestow on them thy 
Mercy even as they cherished me in childhood. "(2206) 

2205 Cf. 1.5:88 and n. 2011, and 26:21,1. The nieta])hor is that of a high-flying bird 
which lowers her wing out of tenderness to her offsjiring. There is a double 
aptness. (1) When the parent was strong and the child \vas liel])less, parental 
affectitm was showered on the child: when the child grows up and is sUong, and 
the parent is helpless, can he do less tlian bestow similar tender care on the 
parent? (2) But more: he must approach the matter with gentie humility; for does 
not parental love remind him of the love with which Allah cherished His 
creatures? There is something here more than simple human gratitude: it goes up 
into the highest spiritual region. 

2206 Note that we are asked to honour our fatiier antl mother, not "that tiiy days 
may be long upon the land which the Lord thy God giveth thee" (Exod. 20:12), 
but upon much higher and more universal grounds, such as befit a perfect 
revelation. In the first place, not merely respect, but cherishir^ kindness, and 
humility to parents, are commanded. In the second place this command is 
bracketed with the command to wtjrship the One True God: Parental love should 
be to us a type of divine love: nothing that we can do can ever really compensate 
for that which we ha\'e recei\ed. In tiie tliird place (see next verse) our spiritual 
advancement is tested In this: we cannot expect Allah's forgiveness if we are rude 
or unkind to those who unselfishh' brought us up. 

25. Your Lord knoweth best what is in your hearts: If ye 
do deeds of righteousness, verily He is Most Forgiving 
to those who turn to Him again and again (in true 
penitence). (2207) 

2207 It is the heart, and its hidden and secret motives, by which we are judged: for 
Allah knows them all. 

26. And render to the kindred their due rights, as (also) 
to those in want, and to the wayfarer:(2208) But 
squander not (your wealth) in the manner of a 
spendthrift.(2209) 

2208 In the Jewish Decalogue, which was given to a primitive and hard-hearted 
people, this refinement of kindness-to those in want and to wayfarers (i.e., total 
strangers whom you come across) finds no place. Nor was there much danger of 
their wasting their substance out of exuberance. Even the ctmimand \v> honour 
thy father and mother" comes after the ceremonial observance of the Sabbath. 
Witii us, die worshi]) of Allah is linked up widi kindiiess-to parents, kindred, 
those in want, tiiose who are far from tlieir homes though tiiey may be total 
strar^ers to us. It is not mere verbal kindness. They have certain rights which must 
be lulfilled. 

2209 All charit\", kindness, and help arc conditioned b\' our own resources. There 
is no merit il wc merely s])end out ol bra\ad<) or lor idle ^liow. How many 
families are ruined by exrra\"agant expenses at weddinj;. IniK raK. etc., or (as thc\' 
may call it) to "oblige friends or relatives", or to give to able-bodied beggais? To no 
one was this command more necessary than it is to Muslims of the present day. 

27. Verily spendthrifts are brothers of the Evil Ones; and 
the Evil One is to his Lord (himself) ungrateful. (2210) 

2210 Spendthrifts are not merely fools. They are of the same family as the Evil 
Ones. And the chief of the Evil Ones (notice the transition from the plural to the 
sii^lar)- Satan himself-fell by his ingratitude to Allah. So those who misuse or 
squander Allah's gifts are also ungrateful to Allah. 



183 



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28. And even if thou hast to turn away from them in 
pursuit of the i^ercy from thy Lord which thou dost 
expect, yet speak to them a word of easy 
kindness.(2211) 

221 1 You m;\\ lia\c io "turn hwax" troni jicoplc lor [wo reasons. (!) You ni;iy not 
Imvc die vvliercwithal with which to entertain tlieni and give diem their rights; or 
(2) you may have to give them a wide berth because their thoughts are not as your 
thoughts. In either case there is no need to speak harshly to them. Your words 
should be those of "easy kindness", j'.e., die sort of kindness (not merely frigid 
politeness) which flows from pity and understanding and smooths over 
unnecessar>' difficulties in human intercourse. 

29. Make not thy hand tied(2212} (like a niggard's) to 
thy neck, nor stretch it forth to its utmost reach, so 
that thou become blameworthy and destitute. 

2212 ( '/. tlic ])hrase lor miserliness in 5:6 I. \\ c arc nol Io be so la\ isli as lo make 
oursehes dcstilule and incur the jusi censure ol wise men, nor is il becoming to 
keep back our resources from the just needs oi diosc who have a right to our help. 
Even strangers have such a right, as we saw in 17:26 above. But we must keep a 
just measure between our capacity and other people's needs. 

30. Verily thy Lord doth provide sustenance in abundance 
for whom He pleaseth, and He provideth in a just 
measure,(2213) for He doth know and regard all His 
servants. 

2213 If a foolish spendthrift pretends that his generosity, even if it ruins himself, is 
good for other people, he is reminded that Allah will take care of all. He knows 
every one's true needs and cares for them. He gives in abundance to some, but in 
all cases He gives in just measure. Who are we to pretend to greater generosity! 
(R>. 

31. Kill not your children(2214) for fear of want: We 
shall provide sustenance for them as well as for you. 
Verily the killing of them is a great sin. 

2214 The Aiabs were addicted to female intanticide. In a society' perpetually at 
war a son was a source of strength whereas a daughter was a source of weakness. 
Even now infanticide is not unknown in other countries for economic reasons. 
This crime against children's lives is here characterised as one of the greatest of 
sins. 

32. Nor come nigh to adultery: for it is a shameful (deed) 
and an evil, opening the road(2215) (to other evils). 

2215 Literally, "il is e\"il as a road (or a way)." Adidler\" is nol only shanieiul in ilscU 
and incoiisislent with an\' sell-respect or respect for odiers, but it opens the road to 
many evils. It destroys the basis of the family; it works against tlie interests ot 
children born or to be bom; it may cause murders and feuds and loss of 
reputation and property, and also loosens permanentiy the bonds of society. Not 
only should it be avoided as a sin, but any approach or temptation should be 
avoided. 

33. Nor take life - which Allah has made sacred - except 
for just cause. And if anyone is slain wrongfully, we 
have given his heir authority (to demand Qisas(2216) 
or to forgive): but let him nor exceed bounds in the 
matter of taking life; for he is helped (by the Law). 

2216 On die subject of QiSri.s see 2:178 and the notes thereto. T'lider the strict 
limitations there laid down, a lilc ina\" !)c laken lor a life. The heir is gi\eii the 
right to demand the lile; but he must nol exceed due bounds, because he is 
helped by the l_;iw. Some ('ommentalors imdcrsland "he" in "he is hel])ed (b\' the 
Law)" to refer to the heir ol the person at;aiiisl whom Qis;is is soui^hl. lie too will 
be helped b\' the Law, il the heir ol the hrsl slam exceeds the l)ounds ol Law. 

34. Come not nigh to the orphan's property except to 
improve it,(2217) until he attains the age(2218) of 
full strength; and fulfil (Every)(2219) engagement, for 
(every) engagement will be enquired into (on the Day 
of Reckoning). (2220) 

2217 Cf. 6:152, and other passages relating to orphans, e.g., 2:220. If an orphan's 
property is touched at all, it should be to improve it, or to give him something 
better than he had before-never to take a personal advantage for the benefit of the 
guardian. A bargain that may be quite fair as between two independent persons 



would be, under this verse, unfair as between a guardian and his orphan ward until 
the latter attains die full age ot understanding. 

2218 Asluukbih means the age when the orphan reaches his lull inaturil\' of 
strength and understanding, sa\" between the ages ol 18 and '?(). The age ol legal 
majority-' may be 18 (as tor ceiUin purposes in India ) or 21 (as in England ). For 
certain purposes in Muslim law it may be less than 18. In the orphan's interest a 
much stricter standard is required in his case. 

2219 The definite article al has here a generic meaning, and is best translated 
"every*. 

2220 From the context the engagements referred to would relate to beneficial 
contracts connected with the orfihan's property' or jiromises or undertakings given 
by the guardian or implied in tlie terms of his apjiointment. But the words are 
general and may be interpreted in the general sense. Note that this sentence does 
not occur in the similar passage in 6:1.'>2, where there was a discussion ot social 
laws: it is appropriate here, where the discussion is about die guardian's personal 
and individual responsibility in a spiritual sense. Cf.S:\). 

35. Give full measure when ye measure, and weigh with 
a balance that is straight: that is the most fitting and 
the most advantageous in the final 
determination. (2221) 

2221 Givingjust measure and weight is not only right in itself but is ultimately to 
the best spiritual and material advantage of the person who gives it 

36. And pursue not that of which thou hasth(2222) no 
knowledge; for every act of hearing, or of seeing or of 
(feeling in) the heart will be enquired into (on the Day 
of Reckoning). 

2222 Idle curiosity may lead us to nose into evil, through our ignorance that it is 
evil. We must guard against every such danger. We must only hear the things that 
are known to us to be of good report, and see things that are good and instructive 
and entertain in our hearts feelings or in our minds ideas that we Im'c reason t<) 
ex])cct will !)e s])iriiuall\' jM'oliiable lo us. W'e shall be called to account lor the 
exercise ot eveiy taculty diat has been given to us. This goes a litde tardier tiian a 
famous sculpture on a Japanese temple in which three monkeys are shown as 
putting their hands to their ears, eyes, and mouths, respectively, to show that they 
were not prepared to hear any evil, see any evil, or speak any evil. Here idle 
curiosity is condemned. Futility is to be avoided even if it does not reach the 
degree of positive e\il. 

37. Nor walk on the earth(2223) with insolence: for thou 
canst not rend the earth asunder, nor reach the 
mountains in height. 

2223 Insolence, or arrogance, or undue elation at our powers or capacities, is the 
first step to many evils. Besides, it is unjustified. All our gifts are from Allah. 

38. Of all such things the evil is hateful in the sight of thy 
Lord. 

39. These are among the (precepts of) wisdom, which 
thy Lord has revealed to thee. (2224) Take not, with 
Allah, another object of worship, lest thou shouldst be 
thrown into Hell, blameworthy and rejected. (2225) 

2224 'I he moral law, as ex])ounded in i7:2'?-'?9 is lar in aihancc oi the bare 
Decalogue in that il searches oiil moti\es, and draws ])oinled attention to the weak 
and helpless it we are to reach any spiritual understanding ol Allah. It begins with 
a mention ot die worship of Allah, the One I rue God and ends widi a similar 
mention to close the argument, thus emphasizing the fact that the love of Allah 
embraces the love of man and practical help of our fellow-creatures. (R). 

2225 "Blameworthy" carries us back l>y reminiscence to 17:29, l>etiveen which and 
this \'erse diere is mention ot crimes committed out ot co\eiousness and a seltish 
disregard ot otlier ])eople's rights. "Rejecled" carries back our reminiscence to 
17:1H, from which to here we have a reterence to crimes tliat lead to deprivation 
of Allah's grace. The latter is of course wider than the former. Note how subdy the 
two streams of thought are here conjoined. 

40. Has then your Lord (O Pagans!) preferred for you 
sons, and taken for Himself daughters among the 
angels?(2226) Truly ye utter a most dreadful saying! 

2226 Ct. 16:,')7-,')9. Insistence on tiue worship means also exclusion ot false 
worship or worship derogatory to Allah. In circles where daughters were despised 



184 



The Noble 



Q u r ' a n 



and even their lives had to be protected by special legislation, what could have 
been more dreadfiJ than ascribing daughters to Allah? 

41. We have explained (things) in various (ways) in this 
Qur'an, in order that they may receive(2227) 
admonition, but it only increases their flight (from the 
Truth)! 

2227 Things are explained in the Qur'an from all points of view, individual and 
national, hy means of stories, jiarahles, and figures of speeeh, and by way of 
categorical commands. But those who are e\il, instead ot profiting by such 
instruction, often go tarther and iarUier a\va\' from the Trudi. 

42. Say: If there had been (other) gods with Him, as they 
say,- behold, they would certainly have sought out a 
way to the Lord of the Throne!(2228) 

2228 rhere is only One Tme God. But if, as polytlieists say, diere had been 
subsidiary gods, they would yet have had to go to the Throne of the Supreme 
God, for they could have done nothing without Him. Thus the Islamic idea of the 
unity of the Godhead is (]uite different from the p<)lytheistie ideas of a suyjreme 
god, as in tlie Greek I'anlheon, where Jupiter was often defied by the minor 
deities! But such ideas are absurd, as stated in the next verse (Cf. 21:21-22 and 23- 
91). 

43. Glory to Him! He is high above all that they say!- 
Exalted and Great (beyond measure)! 

44. The seven heavens and the earth, and all beings 
therein, declare His glory:(2229) there is not a thing 
but celebrates His praise; And yet ye understand not 
how they declare His glory! Verily He is Oft-Forbear, 
Most Forgiving! 

2229 All Crcalion, animate and inanimate, sings Allah's jjraises and celebrates 
His glor\-aniniate, with consciousness, and inanimalc, m llie e\idence which il 
furnishes ot the unit\' and gioiy ot Allah. All Nature l>ears wilness lo His ])o\ver, 
wisdom, and goodness. It is onh' "\e" i.e., those who reject the whole trend ot your 
nature and deny Faith simply because ye have been given a limited amount of 
choice and free will-it is only such as "y^ that understand not what every other 
creature understands and proclaims with joy and pride. What must be your 
degradation! And yet Allah bears with you and forgives you! Such is His goodness! 
(R). 

45. When thou dost recite the Qur'an, We put, between 
thee and those who believe not in the Hereafter, a veil 
invisible:(2230) 

2230 \ 'ciJ iii\isil)Ic. Some Gomnienlators undersland /Jj,7,s7///"here as e(iui\alenl lo 
sntir. a \eil llial makes iinisihle, a thick or dark \eil. Bui I llimk thai the meaning 
ot in;istur{\\\ the ])asM\c \"oicc) as "hidden or in\isil)le" is more consonant with the 
whole passage. If all nature, external and witliin ourselves, declares Allah's gloiy, 
those unfortunates who cut themselves off from their better nature are isolated 
from ihe true servants of Allah and the revelation of Allah, because (1) they are 
unfit for being in their company, and (2) because the servants of Allah and the 
revelation of Allah must he protected from the pain which blasphemy or rebellion 
must cause to their unsullied nature. The veil is none the less real even though it is 
invisible. (R). 

46. And We put coverings over their hearts (and minds) 
lest they should understand the Qur'an, and 
deafness(2231) into their ears: when thou dost 
commemorate thy Lord and Him alone in the Qur'an, 
they turn on their backs, fleeing (from the Truth). 

2231 The in\isil)ie \eil being put against the ungodh' on accouni of their 
deliberate rejection oi Trulh. The result is that their minds are togged so that they 
cannot understand and their ears are cloned so that they cannot hear. In other 
words, the ellect oi E\il l)ecome cumulati\"e in shutting out Allah's grace. 

47. We know best why it is they listen, when they 
listen(2232) to thee; and when they meet in private 
conference, behold, the wicked say, "Ye follow none 
other than a man bewitched!" 

2232 See last note. That being so, the only motive for the ur^odly to listen to 
Allah's Truth is to scoff at it instead of to be instructed by it They may make a 
show of listening, but when they meet together in private, they show themselves in 
their true colours. Cf. 2:14. They cannot help seeing that there is singular charm 



and attractiveness in Allah's Word, and that it consoles, helps, and elevates many 
people who receive it in the right sfjirit. So they pretend that they are superior to 
such people and laugh at them for listening to someone who is only under the 
influence of something which tliey call magic! (see also 2,'):8). 

48. See what similes they strike for thee: but they have 
gone astray, and never can they find a way.(2233) 

2233 Note that the word used is "Sabilan" "a \va\", not "iJic iivvr'! In going astray 
tliey have lost the way: but never can they find t/wj' means of getting back to that 
way, or of justifying themselves or making good their wicked similes. 

49. They say: "What! when we are reduced to bones and 
dust, should we really be raised up (to be) a new 
creation?"(2234) 

2234 They do not realise that Allah Who created them once out of nothing can 
create them again with memories of their past, in order to render to Him an 
account of how they used or misused the talents and opportunities which they 
w ere gi\en. Ifii is lo he a new Creation, what then? Bones and dust or ashes ma\' 
yet retain something ot the ])ersonality, which was enshrined in them. But e\"en if 
tliey were reduced to stones or iron or anything, which their minds can conceive 
of as being most unlike them, yet there is notiiing impossible to Allali! He has 
dearly sent a Message that we shall have to render an account of ourselves, and 
His Message is necessarily true .(Cf. 17:98 and 75:3). (R). 

50. Say: "(Nay!) be ye stones or iron, 

51. "Or created matter which, in your minds, is hardest 
(to be raised up),- (Yet shall ye be raised up)!" then 
will they say: "Who will cause us to return?" Say: "He 
who created you first!" Then will they wag their heads 
towards thee,(2235) and say, "When will that be?" 
Say, "May be it will be quite soon! 

2235 The sceptic shifts his ground when he is cornered in argument It is no 
longer tenable for him to say that it cannot happen or that there is no one who can 
bring him back to life and memory. He now gets shaky, and says, "Well, when is 
that going to happen?" The actual time no man can tell. Indeed that event will be 
on a plane in \i hicli there \\\\\ be no lime. Our relati\'c ideas of time and place 
will ha\e been com])lelely oxertlirowii, and it will a])])ear lo us then, not that it has 
been postponed too long, but that it has come too soon! See tlie next verse and 
note. 

52. "It will be on a Day when He will call you, and ye will 
answer (His call) with (words of) His praise, and ye 
will(2236) think that ye tarried but a little 
while!"(2237) 

2236 It may be tiiat tliis verse should not be in the inverted commas governed by 
the verb "say" in the last clause of the last verse. In that case, the answer to the 
sceptic would be finished in the last verse, and this verse would be a general 
statement apjjh ing also to the righteous, who will rise up celebratir^ the praises of 
Allah. But on the whole, I think it is better to take this verse as part of the answer 
to the sceptic referred to in the last \'erse. 

2237 Whatever may have been your spiritual blindness in diis lite, the "new 
creation* will have opened your eyes to the Truth. No one will any lor^er be in 
any delusion as regards the Reality of Allah, and will be forced by their new 
circumstances, to recognise the Truth and sing Allah's praises. And all will be 
sur[)rised at the seemingly short flight of lime since they had their little ephemeral 
life on this earth. Fhey will now a])])raise its true worth. 

53. Say to My servants that they should (only) say those 
things that are best:(2238) for Satan doth sow 
dissensions among them: For Satan is to man an 
avowed enemy. 

2238 This command rclcrs lo two situations. (I) K\"eii to your enemies and the 
enemies ot Allah \<)ii should s])eak lair: who are \'ou to judge others? Judgment 
belongs lo Allah alone, for He knows you (i.e., all mankind) best, and your 
personal knowletlge is at best imperfect. And Satan is always dying to divide 
mankind. (2) Amongst yourselves, also you should not entertain suspicions, but 
speak politely according to the best standards of human speech. A false or unkind 
word may desfroy all your efforts at building up unity, because the forces of 
disruption are more numerous than the forces of unity. 

54. It is your Lord that knoweth you best: If He please. 
He granteth(2239) you mercy, or if He please. 



185 



The Noble Qur'an 



punishment: We have not sent thee to be a disposer of 
their affairs for them. 

2239 Man should never for a single moment entertain a thought that would imply 
that he was wiser than Allah. Allah's knowledge is all-embracing. If He grants 
mercy to some that you consider wicked or punishment to some that you consider 
righteous, it is \'our knowledge or your deductions ihal are ;U iaull, nol Allah's 
righteous Plan. Even Prophets ot Allali are not sent to arrange or dispose ot men's 
affairs, but only to teach Allah's Message. How much less can ordinary men 
presume to judge other men? The Mashi'ah- Will and Plan of Allah-is above all 
human wisdom. (R). 

55. And it is your Lord that l<noweth best all beings that 
are in the heavens(2240) and on earth: We did bestow 
on some prophets more (and other) gifts than on 
others: and We gave to David (the gift of) the 
Psalms.(2241) 

2240 Not only are we not to judge other ordinary men and carp at them, we are 
not to set up false standards for judging the Prophets of Allah, If one was born of 
the luilearned Arab race, he yet was a mercy to all the worlds. If one sjjoke to 
Allah as K;iliin Alhih or anolher's life as Ruh Alhth begun witli a spiritual miracle; 
it does not imply superiority. It only means that Allah's wisdom is more profound 
than we can fathom. (R). 

2241 The spiritual gifts with which the prophets came may themselves take 
different forms, according to the needs of the world and the times in which they 
li\ cd, as judged by the wisdom of Allah. A striking example here given is the gift of 
song and music as given to David, but it im[)lies no superiorit\' of David over 
others. Da\id was given the Znhiir, the ])salter or Psalms, intended to be sinig for 
the worshi]) ol Allah and die celebration ol Allah's praise. For the Book of 
Psalms, see tlie last part ot n. 669 to 4:163, where exacdy die same words are used 
about David. 

56. Say: "Call on those - besides Him - whom ye fancy: 
they have neither the power to remove your troubles 
from you nor to change them. "(2242) 

2242 Men's suspicions of each or of the prophets have been condemned in the 
previous verses. We now have the strongest condemnation of all, that of imagining 
any other being as being equal or in the same categorv' with One Tnie God. Allah 
has all power: they have no power. They cannot remove men's troubles. They 
cannot even mitigate or change them so as to afford the least rehef. Why indulge 
in false worship? 

57. Those whom they call upon do desire (for 
themselves) means of access to their Lord, - even 
those who are nearest:(2243) they hope for His Mercy 
and fear His Wrath: for the Wrath of thy Lord is 
something to take heed of. 

2243 Where iiieii or heroes, or ])ro])hets or angels are worshi] )])ed, die worshi]) is 
futile: because (1) even it diey are good and holy, and ever so near to Allali, yet 
the nearest of them have need to seek means of access to Allah, and they do seek 
such means, viz,: the hope of Allah's Grace: (2) though by their very nature it is 
impossible for us to suppose that they will incur the Wrath of Allah, yet they are 
but creatures and are subject to the law of personal responsibility. 

58. There is not a population but We shall destroy it 
before the Day of Judgment or punish it with a 
dreadful Penalty: (2244) that Is written in the 
(eternal) Record. 

2244 These verses are a conmientaiy on the last clause ol the last verse. "The 
Wrath ol thy l_x>r(l is ^oinclhiiig lo take heed ol." The g()(llcs>, thouglitlcssK' 
challenge Allah's W'ralh, but do tliev' realise its nature:' K\"en the l>es! ol us must 
be moved widi terror when we think ol its conse(]iiences, were it not tor His 
unbounded Mercy. 'Pliose who deny tlie Ilereatter tail to realise its terrible 
Portents. They ask for Portents and Miracles now, but do they realise that their 
comir^ means destruction and misery to those who reject faith? They will come 
soon enough. The whole world will be convulsed before the Day of Judgment. 
The part of the wise is to prepare for it 

59. And We refrain from sending the signs, only because 
the men of former generations treated them as 
false:(2245) We sent the She-camel(2246) to the 
Thamud to open their eyes, but they treated her 
wrongfully: We only send the Signs by way of terror 
(and warning from evil). (2247) 



2245 Past generations treated Signs and Portents with contempt or rebellion, and 
brought about their own undoing. It is <)nl\' Allah's Mercy that gives them Grace 
for a time and prevents tlie coming of those Portents and Punishments which 
would ovenvhelm them ii the\" were ])ut to their trial at once. 

2246 ^'Vn example is cited trom die story ot Tliamud. A woudertul she-camel was 
sent among them as a Portent and a Symbol. In their wickedness they hamstrung 
her. So instead of her reclaiming them she was a cause of their destruction, as 
their sin and rebellion were laid bare. For the story of the she-camel and the 
reference to the passages in which she is mentioned, see n. 1044 to 7:73. 

2247 Signs, Miracles, aiu! Porleiits are sent b\' .\llali a^ a warning, to strike terror 
into the hearts ot evildoers and reclaim diem to the right padi. I have discussed 
Fear as a motive for reclaiming certain kinds of hard hearts, in my note 82 to 2:74. 
But some hearts are so hard that even this motive does not work. As they have a 
limited free will given by Allah, they are to that extent free to chotjse. But when 
they actually choose evil, Allah in His infinite Mercy delays their punishment and 
removes the occasion for their immediate self-destruction by withholding the Signs 
which might make them transgress all the more and compass their total 
destruction. 

60. Behold! We told thee that thy Lord doth encompass 
mankind round about:(2248) We granted the vision 
which We showed thee,(2249) but as a trial for men,- 
as also the Cursed Tree(2250) (mentioned) in the 
Qur'an: We put terror (and warning) into them, but it 
only increases their inordinate transgression! 

2248 riie reference niav' be to 72:28, ])robablv' an earlier Makkan re\"elation. But 
the argument is independent ot time. Fhis verse tails naturally into three di\isions. 
Warnings and Portents and Signs are sent or not sent according to Allah's All- 
Wise Plan or Mercy and Justice: this is in no wise inconsistent with the a])parent 
freedom given to the wicked: because (1) in any case Allah is all around all His 
creatures, and His delay as a Sign of Mercy in no way diminishes His power, (2) 
the Visions of Truth vouchsafed to Proijliets of Allah are themselves Signs by 
which tliey can warn the ungodly; and (8) sometimes it is more merciful to give 
them time by not immediately bringing the matter to judgement. (R). 

2249 Some Commentators take this as referring to the Mi'raj {11 :\) and others to 
other spiritual visions. Such visions are miracles, and become a stumbling block to 
unbelievers. They are an encouragement to men of faith. Thus they are "a trial for 
men". 

2250 ilie tree of Zaqqum, a bitter and [luiigeiit tree described as giowing at the 
bottom of Hell, a type of all that is disagreeable. See 37:62-65; 44:43-46; and 
56:52. All these are Surahs chronologically earlier than this Surah. The 
application of the name to a tree of the myrobalan kind in the region of Jericho is, 
I think, of post-Quranic date. It is a trial for wrongdoers. See 37:63 and n. 4073. 

61. Behold! We said to the angeis:(2251) "Bow down 
unto Adam": They bowed down except Iblis: He said, 
"Shall I bow down to one whom Thou didst create 
from clay?" 

2251 Cf. 7:11-18, which deals, as is the case here, with the temptation of the 
individual human soul, while 2:30-38 deals widi the collective race of man dirough 
Adam. Arrogance, jealousy, spite, and hatred are the ingredients of the story of 
IbUs. 

62. l-fe said: "Seest Thou? this is the one whom Thou hast 
honoured above me! If Thou wilt but respite me to the 
Day of Judgment, I will surely bring his descendants 
under my sway - all but a few!"(2252) 

2252 The power of Evil over man is due to man's limited free will. In other words 
man hands himself to Evil. As to those who loyally worship and serve Allah, Evil 
has no power over them. This is expressly mentioned in verse 65 below, and in 
odier places (tX 34:20). 

63. ((Allah)) said: "Go thy way;(2253) if any of them 
follow thee, verily Hell will be the recompense of you 
(all)- an ample recompense. 

2253 The power of Evil is summarily dismissed, but not mthout a clear warning. 
"Do thy worst: if any of tliem misuse dieir limited free will and deliberately follow 
thee, they must take the consequences with thee: all of you must answer according 
to your personal responsibility." 

64. "Lead to destruction those whom thou canst among 
them,(2254) with thy (seductive) voice;(2255) make 
assaults on them(2256) with thy cavalry and thy 



186 



The Noble Qur'an 



infantry; mutually share with them wealth and 
children;(2257) and make promises to them." But 
Satan promises them nothing but deceit. (2258) 

2254 "Do thy worst; but ye are both warned that that path leads to destruction." 

2255 E\'il li;is main' snares tor mankind. The one thai is |)ut in the ioreground is 
the voiee-tlie seductive personal appeal, that "makes tlie worse appear die better 
part" 

2256 The forcible assault of Evil is next mentioned under the metaphtjr of cavalry 
and inianlry. Il is when cajoler>' and tempting fair-seeming seem to fail that an 
attack is made in force with weapons of violence of all kinds, like the different 
arms in an organised army 

2257 If the first assaults are resisted, Evil has other weapons in its armoury. 
Tar^ble fruits are dangled before the eyes, ill-gotten gains and children of sin, that 
follow from certain very alluring methods of indulgence in passion. Or it may be 
children dedicated to sin or worldly gains, etc. And then there are all kinds of 
promises for the future. 

2258 This is a parenthetical clause inserted to show up what tlie promises of the 
Evil One are worth. 

65. "As for My servants,(2259) no authority shait thou 
have over them:" Enough is thy Lord for a Disposer of 
affairs.(2260) 

2259 This verse should be read alor^ with the two preceding ones to complete 
their meaning. Evil has no power except over those who yield to its solicitations. 

2260 As Evil has no authority over the sincere servants of Allah, they should put 
their trust completely in Him. For He is All-Sufficient to carry out their affairs, 
and by His grace, to save them from all harm and danger. 

66. Your Lord is He That maketh the Ship go smoothly for 
you through the sea, in order that ye may seek of His 
Bounty.(2261) For he is unto you most Merciful. 

2261 This illustration of the sea, and the skill with which, by Allah's grace, men 
pass through it with ease in order to earn material gains b\' commerce, social gains 
by human intercourse, and spiritual gains by knowledge, is frecjuently used to 
enforce Allah's goodness to man. Cf. 2:164. 

67. When distress seizes you at sea, those that ye call 
upon - besides Himself - leave you in the lurch! but 
when He brings you back safe to land, ye turn away 
(from Him). Most ungrateful(2262) is man! 

2262 Against yVUah's gracious gifts and mercies is contrasted man's ingratitutle. In 
danger he remembers Allah, the One True Gk)d, but relapses into his own fancies 
when die danger is past., (Xalso 10:22-23. (R). 

68. Do ye then feel secure that He will not cause you to 
be swallowed up beneath the earth(2263) when ye 
are on land, or that He will not send against you a 
violent tornado (with showers of stones) so that ye 
shall find no one to carry out your affairs for you? 

2263 Man is safe neither on land nor at sea except by tlie grace and mercy of 
Allah. How forcibly this is brought home to us by the Quetta earthquake of 31st 
May 1935, when tens of thousands of men, women, and children, perished in a 
few moments, by night, buried in debris! The stories of violent destructive 
tornadoes in such areas as the southern United States are etjually impressive. The 
destruction is so sudden that the victims have no time to arrange anything. They 
are simply wiped out 

69. Or do ye feel secure that He will not send you back a 
second time to sea and send against you a heavy gale 
to drown you because of your ingratitude,(2264) so 
that ye find no helper. Therein against Us? 

2264 If a man flees from the Wrath of Allah, there is no jilace secure for him. He 
may flee from sea to land, and back again from land to sea. But his life depends 
on the Disposer of all affairs. He may go again and again to sea, and perhaps 
finally end by being drowned. 

70. We have honoured the sons of Adam; provided them 
with transport on land and sea; given them for 
sustenance things good and pure; and conferred on 



them special favours, above a great part of Our 
Creation. (2265) 

2265 The distinction and honour conferred by Allah on man are recounted in 
order to enforce the corresponding dudes and responsibilities of man. He is 
raised to a position of honour above the brute creation: he has been granted 
talents by which he can transport himsel! Ironi [ilace to place b\' land, sea, and 
now by air: all the means of the sustenance and growth of every part of his nature 
are provided b\' Allah, and his spiritual faculties (the greatest gift of Allah) raise 
him above the greater part of Allah's Creation. Should he not then realise his 
noble destiny and prepare for the real life in the Hereafter? 

71. One day We shall call together all human beings with 
their (respective) Imams:(2266) those who are given 
their record in their right hand will read it (with 
pleasure), and they will not be dealt with unjustly in 
the least.(2267) 

2266 I have discussed various meanings of Imam in 2:124, n, 124. What is the 
meaning here? The Commentators are divided. Some understand the meaning to 
be that each People or Group will appear with its Leader, who will bear vritness to 
its virtues or sins: Cf. 16:84. Anotlier view is that the Inuun is their re\ elation, dieir 
Book. A third is that the Imam is the record of deeds spoken of in the next clause. 
I prefer the first 

2267 Literally, by the value of a fktil. a small skin in the cleft of a date stone: this 
has no value. 

72. But those who were blind in this world, will be lind in 
the Hereafter,(2268) and most astray from the Path. 

2268 On the Judgement Day the children of light will receive and fjcruse their 
record, and will render jo\ful thanks to Allah lor His Mercies. What of the 
children of darkness? They had already been blind in this world s life, and they 
will not receive the light of Allah's Countenance then. On the contrary they will 
find that the longer the time they have travelled, the farther away they have gone 
from the Path. Notice the association of ideas— blindness, not seeir^ the light, 
going farther and farther away from the Path. 

73. And their purpose was to tempt thee away from that 
which We had revealed unto thee, to substitute in our 
name something quite different;(2269) (in that case), 
behold! they would certainly have made thee (their) 
friend! 

2269 It happens with men of Allah, and it happened with the Prophet, that they 
are tempted by the world vrith many things which ajjyjcal to the world generally, if 
they would make sonic small concession in dieir la\<>ur. The "small concession" 
may hold tlie key ol the position, and neutralise die whole teaching sent hy Allah. 
If the Pro[)het had accepted wealth and position among die Quraysli and "only 
respected" their idols! I'he Quraysh woultl have taken him into dieir inner circle! 
A dishonest liar like Musaylama would have jumped at the opportunity and been 
hailed as a friend and associate and made much of. But Prophets of Allah are 
made of sterner stuff. They are given special strei^th to resist all plausible 
deception. (R). 

74. And had We not given thee strength, thou wouldst 
nearly have inclined to them(2270) a little. 

2270 From a ])urcl\' human point of \iew it may seem p<)licy to make a small 
"concession" to men's weakness in order to iuliil a di\iiie mission. But the divine 
Messenger is gi\en special strength to resist such tem])tatioiis. 

75. In that case We should have made thee taste an 
equal portion(2271) (of punishment) in this life, and 
an equal portion in death: and moreover thou wouldst 
have found none to help thee against Us!(2272) 

2271 If such a thir^ was possible for a true Messenger of Allah, viz.: a 
compromise with evil and a dereliction of his mission, he would be no exception 
to the law of personal responsibility. Indeed, as the power and the responsibility 
were greater, the punishment would have been greater too. It would have been 
double-an exposure in this life and the usual punishment in or after death for a 
desertion of the Truth. 

2272 The motive held out by the world for a compromise with Trulli is itself 
fallacious. The motive is that the compromise may bring intluence, position, and 
opportunity, if not wealth and the other good things of life. But these in 
themselves (if attained) would not be of use or help if pitted against the command 
of Allah. 



187 



The Noble 



Q u r ' a n 



76. Their purpose was to scare thee off the land,(2273) 
in order to expel thee; but in that case they would not 
have stayed (therein) after thee, except for a little 
while. 

2273 As h;i])pciic(! in the case oi the Pi()])hct, llie eiieinies [vy to Irighlen the 
Prophet ot Allali away tioiii their midst, so that, once away, tliey could expel him 
and keep him out But they are counting without the Plan of Allah. If they 
persecute the righteous, they dig their own graves! (R). 

77. (This was Our) way with the messengers We sent 
before thee: thou wilt find no change in Our 
ways. (2274) 

2274 Uliis was IK) new thing in history. Allali protects His own, and die ungodly 
cannot long enjoy the fruits of their unrighteousness even if their punishment be 
delayed a litde while. 

78. Establish regular prayers -(2275) at the sun 's 
decline till the darkness of the night, and the morning 
prayer and reading: for the prayer and reading in the 
morning carry their testimony. (2276) 

2275 The Coinnientators iiiidei'staiid here the comiiiand lor the fi\'e daily 
canonical pra\ers, viz.: the lour hum the declination ol the sun Iroiii the zenith to 
die tullest darkness ot die iiighl, and die early morning prayers, Fajr, which is 
usually accompanied by a reading of the Holy Qur'an. The four afternoon prayers 
are: Zuhr, immediately after the sun begins to decline in the afternoon; 'Asr, in the 
late afternoon; Maghrib, immediately after sunset; and Isha, after the glow of 
sunset has disappeared and the full darkness of die night has set in. There is 
difference of opinion as to the meaning of particular words and phrases, but none 
as to the general effect of this passage. (Cf.n. 3521). 

2276 The morning prayer is specially singled out for separate mention, because 
the momir^ is a "Holy hour" and special spiritual influences act on the soul 
awakir^ from the night's rest Special testimony is borne to the prayers of this hour 
by the angelic host 

79. And pray in the small watches of the morning: (it 
would be)(2277) an additional prayer (or spiritual 
profit) for thee: soon will thy Lord raise thee to a 
Station of Praise and Glory!(2278) 

2277 This was held to be addressed specially to the Holy Prophet who usually 
pia\ed more dian die fne canonical ])ra\eis. The Tahajjud' was a prayer after 
midnight in the small watches of die morning. 

2278 To the Prophet was to be assigned in the Hereafter the highest Post of 
Honour and Glory- the Maqam A^muc/ implying his excellence above all other 
Prophets. The immediate reference may be to the iio])e that the Makkan 
fjersecution will soon be over and the glorious work in Madiiiali will l)egin. (R). 

80. Say: "O my Lord! Let my entry be(2279) by the Gate 
of Truth and Honour, and likewise my exit by the Gate 
of Truth and Honour; and grant me from Thy Presence 
an authority to aid (me). "(2280) 

2279 riie eiiliv' aii(! exit here relerred to may he interpreted in lour senses: (I) 
eiitty into deadi and exit at die resurrecdon for die righteous, who have purified 
their souls by prayer (last verse) and spiritual teaching from the Qur'an (next 
verse), there is on each occasion a fuller and fuller realisation and enjoyment of 
truth and honour: for those who are estrar^ed from Allah, the effect is the 
opposite: the truth becomes bitter ant there is ignominy and exposure instead of 
honour, (2) entry f<)r the Holy Prophet into the new life at Madinah which was still 
in die womb of futurity, and exit from the life of persecution and the milieu of 
talseliood, which surrounded him in his native city of Makkali still gi\"eii nj) to 
idolatry; (H) relerring to the nii])eiidiiig Ilijrali again, the prayer may mean, "Let il 
be from pure motives ot ti udi and spiritual honour, and not troni nion\"es ot anger 
against the city of Makkah or its persecutors, or of ambition or worldly power 
from the city of Madinah, which was ready to lay everything at the Prophet's feet": 
(1) generally, entry and exit at even' stage of life. 

2280 All iirayer must be for Allah's aid and authority. However much we may 
plan, our success must de])eiid on His aid. llowe\er noble our iiioli\"es, we have 
no right to imperil any lives unless diere is audioiit>' in die Word of Allali. The 
Prophet only acts on Allah's commission and inspiration. 

81. And say: "Truth has (now) arrived, and Falsehood 
perished: for Falsehood is (by its nature) bound to 
perish."(2281) 



2281 From its nature falsehood must perish: for it is the opposite of Truth, and 
Truth must ever prevail (Cf. n. 3861). 

8Z We send down (stage by stage) in the Qur'an that 
which is a healing and a mercy to those who believe: 
to the unjust it causes nothing but loss after 
loss.(2282) 

2282 In Allah's revelation there is healing for our broken spirits, lioyje for our 
spiritual future, and joy in the forgiveness of our sins. All \vlio work in faith will 
share in these pri\ileges. Il is only the rebels agaiiisl Allah's Law who will suffer 
loss. 1 he more diey vnll oppose Iruth, the deeper down will diey go into the 
mire-the state of sin and Wrath, which is worse than destruction. 

83. Yet when We bestow Our favours on man, he turns 
away and becomes remote on his side (instead of 
coming to Us), and when evil seizes him he gives 
himself up to despair!(2283) 

2283 Trudi saves us from two extiemes: when we are liajjpy, we are saved from 
being puffed up, for we realise that everythir^ comes from Allah; and when we 
suffer misfortunes, we are not in despair, for we know that Allah is oirr sure refuge 
and help (Cf.M\5\). 

84. Say: "Everyone acts according to his own disposition: 
But your Lord knows best who it is that is best guided 
on the Way."(2284) 

2284 If the wicked go their own ways, there is nothing to discourage us. It is their 
nature. We must seek and hold fast to true guidance. 

85. They ask thee concerning the Spirit (of 
inspiration). (2285) Say: "The Spirit (cometh) by 
command of my Lord: of knowledge it is only a little 
that is communicated to you, (O men!)" 

2285 What is llie naliire ol iiis])iratioii? Who brings il? Can il ask ils Bringer 
queslioiis:' C~aii we ask aindiiiig which \ms1k' 'flic^e are the ^orl ol (jueslions 
always asked when inspiration is called in (juesnon. The answer is given here. 
Inspiration is one of those high spiritual mysteries which cannot be explained in 
the terms of everyday human experience. It is spiritual. The Spirit (Gabriel) does 
not come of his own \vill. He conies by the eoniniand of Allah, and re\"eals what 
AUah commands him lo reveal. Of the sum lolal ol Irue s])inlual knowledge what 
a small part it is dial ordinaiy mortals can uiiderslaiid! riie\' can be oiih' gi\en that 
which they can uiiderslaiid, liowe\"er diniK'. We are not in a position lo ask 
anything that we wish. If we did so, it would only make us look foolish, for the 
guidance comes from Allah's Wisdom, not from our worldly knowledge. 

86. If it were Our Will, We could take away that which 
We have sent thee by inspiration:(2286) then wouldst 
thou find none to plead thy affair in that matter as 
against Us,- 

2286 Even the spiritual knowledge that comes to us conies because of the favour 
and mercy of Allah. If He were to withhold it, who can call Him in question? 

87. Except for Mercy from thy Lord:(2287) for his bounty 
is to thee (indeed) great. 

2287 In that ease the only one who can plead for us is the Merey of Allah. We can 
interpret the ])lirase in its widest abslrael sense, as well as in the eonerete sense of 
the title which is ap])lied lo die lloK' Prophet Muliaiimiad, the Mere\' of Allah. 
Thus we come from the abstract tjuestion to die concrete cjuestion of the Qur'an, 
which is referred to by name in the verses that follow. 

88. Say: "If the whole of mankind and Jinns(2288) were 
to gather together to produce the like of this Qur'an, 
they could not produce the like thereof, even if they 
backed up each other with help and support.(2289) 

2288 For die iiieaniiigor'Jiiiiis", see ii. <)2<) lo 5:100. 

2289 The proof of the Qur'an is in its ovra beauty and nalure, and the 
circumstances in which il was jironiulgated. The world is challenged lo produce a 
Book like il and has nol ])rodueed one. It is the orJy revealed Book whose text 
stands pure and uncoriupted today. Cf., for a similar challenge, 2:23,10:38, and 
11:13. 



188 



The Noble Qur'an 



89. And We have explained to man, in this Qur'an, every 
kind of similitude:(2290) yet the greater part of men 
refuse (to receive it) except with ingratitude!(2291) 

2290 111 tlic Qur'iiii cvcrytliing is explained in dcUiii ironi various points of view, 
by commands, similitudes, examples, stories, parables, etc. It does not merely 
narrate stories or lay down vague abstract propositions. It gives very detailed help 
in oiitAvard and inner life. 

2291 One lorni in w hich it can l)e received v^tli ingratitude is to pay verbal ti ibute 
to it bill uol slu(l\ it as it ought to be studied (2:121 haqqah tUawatihi), or to 
(lisobe\' its prece])ls or standards. 

90. They say: "We shall not believe in thee, until thou 
cause a spring to gush forth for us from the 
earth,(2292} 

2292 Cf. 2:60. 

91. "Or (until) thou have a garden of date trees and 
vines, and cause rivers to gush forth in their midst, 
carrying abundant water;(2293) 

2293 This ill-assorted and crude jumble of the sort of miracles which the 
Unbelievers wanted is in veiy ayjyjropriate contrast to tiie sober and reasoned 
argunieni \\iiuii is bc<;un in the lasi senlence oi \'erse and conlniued iii sections 
11 and 12, whicb close lliis Surah, ll is ihroughout rcninnseenl ol llie matenahstic 
imagmalion ol ihc Jewish sceyMics, which was mainly responsible lor die lall ol die 
Jewish nation (see verse 104 below). For a tliirstj' people sojourning in a diy land, 
the finding of a spring of water as in the story of Moses or of the well of Zamzam 
is an appropriate miracle. But miracles are not for the faithless crowds to gape at. 
A beautiful well-watered Garden is a symbol of Felicity; but a sceptic cannot order 
Allah to produce it for his pleasure. The same may be said about a house a(k)rned 
with gold, except that its s\'inbolisin is even more materialistic. The lall ol the sky 
or jirodiuing Allah lace to lace or cliinl)iiig lo the skies by a ladder, or bringing 
down a book of parchment which men could hantUe, are all irreverent suggestions 
that make no distinction between spiritual and material things. 

92. "Or thou cause the sky to fall in pieces, as thou 
sayest (will happen), against us;(2294) or thou bring 
Allah and the angels before (us) face to face;(2295) 

2294 Contrast the sublime passages with 82:1, or that in 25:25, where the final 
breaking up of the firmaments as we know is referred to in the world's 
catastrophe, with the ridiculous demand that it should be done for the sport of the 
sceptics! 

2295 Cf. 2:.).) and lil.'iH about llic desire of the Israelites to see Allah face to face; 
and (k8-!), about angels coining down lo com ince men. 

93. "Or thou have a house adorned with gold, or thou 
mount a ladder right into the skies. (2296) No, we 
shall not even believe in thy mounting until thou send 
down to us a book that we can read. "(2297) Say: 
"Glory to my Lord! Am I aught but a man,- a 
messenger?"(2298) 

2296 Cf. 6:35 about die ladder in the skies. 

2297 Cf. 6:7 for the foolish idea of materialistic sceptics that a spiritual revelation 
could come down from the heavens on a piece of parchment that they can touch. 

2298 A pro])liet or messenger ol Allah is a man at the command ol Allah, and not 
to satisly die disingermous whims and fancies of Unbelievers. Miracles greater 
than any that their foolish fancies could devise were before them. The Qur'an was 
such a miracle, and it is a standing miracle that lasts through the ages. Why did 
they not believe? The real reason was spite and jealousy like that of Iblis. See next 
verse. 

94. What kept men back from belief when Guidance came 
to them, was nothing but this: they said, "Has Allah 
sent a man(2299) (like us) to be (His) Messenger." 

2299 When a man is raised to honoiu" and (!ignil\", his brothers irjoice, lor il is an 
honour thai rellects its glor\' on diem. But those with e\"il in their hearts are jealous 
like their protot\pe Ibfl's, (17:61, n. 22.31). To such men the mere lact that their 
own brodier receives die grace ot /Vllali is enough to turn diem against diat 
brother. Any other reasons they may devise are mere make-believe. 



95. Say, "If there were settled, on earth, angels walking 
about(2300) in peace and quiet. We should certainly 
have sent them down from the heavens an angel for a 
messenger." 

2300 The argument is that it the angels inliabitec! this earth, an angel Iroin liea\ cii 
could be sent dovm as a messenger to them, as diey could mutually understand 
each other, and the Message of Allah could be explained without difficulty. But 
the earth is inhabited by men, and the men themselves are divided into races, or 
groups, or nations. T<) each group is sent a prophet from among their brethren: to 
Ad. their brother Hud (1 1:,)0); to Thamud, their brodier Salih (1 1:61); and so on. 
As a matter of fact, vritli wicked men, constituted as they are, the appearance of an 
angel causes disturbance and an unseemly riot, as in die case ol die angels that 
came to Lot (11:77-80). In any case they carmot carry out an effective mission 
among men (6:8-9). 

96. Say: "Enough is Allah for a witness between 
me(2301) and you: for He is well acquainted with His 
servants, and He sees (all things). 

2301 'If you want a real witness, it is not these sorts of fancy miracles, but the 
witness of the true ever-hvir^ God. Purify your hearts, and ask Him in true 
contrition and repentance, and He wiU guide you and show you the Way.' (R). 

97. It is he whom Allah guides, that is on true Guidance; 
but he whom He leaves astray - for such wilt thou find 
no protector besides Him. (2302) On the Day of 
Judgment We shall gather, them together, prone on 
their faces, blind, dumb, and deaf: their abode will be 
Hell: every time it shows abatement. We shall 
increase from them the fierceness of the Fire.(2303) 

2302 'All your insincere subdeties are of no use. The only real guidance is the 
guidance of Allah. If you do not seek His grace, you will be lost. Besides Him, 
there is no tnie friend or protector.' 

2303 It \'ou still persist in your evil ways, what is to be your evil end? You will 
become more and more identified with the company of Evil. You vrill come to 
shame antl ignominy, like men thrown down prone on their faces. You will lose 
the use of all the faculties of judgement vrith which Allah had endowed you. 
Instead of seeing, you vrill be blind to Allah's Signs. Instead of having the power of 
seeking Him in prayer and rejoicing in His grace, you will be dumb. Instead of 
hearing the liarnion\' and music of the spheres, as t>pified in die ]>iire and 
harmonious li\es ol men, you will hear nothing or tmly hear dull or confused 
sounds like deal men. The scorching hre ol yonr ]>iinishment wiU not grow less, 
but grow more fierce as \'oii go deeper into Hell.' 

98. That is their recompense, because they rejected Our 
signs, and said, "When we are reduced to bones and 
broken dust, should we really be raised up (to be) a 
new Creation?"(2304) 

2304 This phrase is repeated from 17:49. The reminiscence rounds oft the 
argument. After certain moral precepts to which Faith was linked, we have had a 
discussion of unfaith. Its various motives have been analysed, and its penalties 
have been allegorically shadowed forth. After this, the example of Pharaoh is held 
as a type of unfaith in the next section, and the Surah closed with an exhortation 
to faith and a declaration of the glory of Allah. 

99. See they not that Allah, Who created the heavens and 
the earth, has power to create the like of them(2305) 
(anew)? Only He has decreed a term appointed, of 
which there is no doubt. But the unjust refuse (to 
receive it) except with ingratitude. (2306) 

2305 Allah, \Mu> crealed all thai is m llic lica\ens and on earlli, has siireh" the 
power lo recei\"e ihe liie ol iiidnidual souls ailer llieir bodies lia\"e perished-and 
re\i\'e them with memories ol dieir past lile and lor a coiilinuation ol their 
spiritual history. Only lie has fixed a term lor each stage ot our existence, which 
we can neither prolong nor shorten. 

2306 This [jliiase carries us back to 17:89. after we began the argument about the 
real inoti\es for the rejection ot the Qur'an l)y scejjiies. Thai argument is now 
closed in a sort of minor circle vrithin ihe niajor circle sketched in ii. 28{)4 alxn e. 

100. Say: "If ye had control of the Treasures of the Mercy 
of my Lord, behold, ye would keep them back, for fear 
of spending them: for man is (ever) miserly!"(2307) 



189 



The Noble Qur'an 



2307 A fresh argument is now addressed to those who confine Allah's revelations 
to a limited circle of men, such as they thcmsch'cs belonged to. The reference was 
to tliejews, who could not understand how any Gentiles could receive revelations 
and guidance even sii[)erior to what rhe\' considered their own birthright. But the 
tendency is widespread in the human race. A jiarticular race, or caste, or a 
particular kind oi culture, claims to be the cuslodiau oi Allah's Message, whereas it 
is universal. AllalA Mcrt"\' is uni\"ersal, and He scatters llic ])riceless Treasures of 
His Mercy broadcast among His creatures. They are not exhausted by spending. 
It is only the misers who hoard their wealth for fear it should be used up by 
spending. 'Are you spiritual misers going to keep back Allah's holy Message from 
the multitude? Is that the reason why you deny the advent of the new Teacher, 
who comes as a Mercy to all men-to all Creation?' 

101. To Moses We did give Nine Clear Sings:(2308) As 
the Children of Israel: when he came to them,(2309) 
Pharaoh said to him: "O Moses! I consider thee, 
indeed, to have been worked upon by sorcery!(2310) 

2308 N/nc ( Ic'ir Signs; see 7: 1 83, n. 109 1 . The story of Pharaoh (or a phase of it) 
is here told with a \ iew to exhibiting the decline of a soul on account of pride in 
outward power and dignity. 

2309 To them: i.e., to Pharaoh, as sitting in his Council, with the Chiefs of his 
People. Cf. 7:103. The whole scene is described in some detail from the point of 
view of nations or Ummahs in 7:103-133. 

2310 At a different and later stage in the scene, Pharaoh's Chiefs call Moses a 
"sorcerer well-versed" (7:109). Here Moses, who had come with Nine Signs but 
had not yet shown them, is reproached with being the object of sorcery: he is 
practically told that he is mad! 

102. Moses said, "Thou knowest well that these things 
have been sent down by none but the Lord of the 
heavens and the earth as eye-opening(2311) 
evidence: and I consider thee indeed, O Pharaoh, to be 
one doomed to destruction!" 

2311 We can well suppose Moses to ask Pharaoh to recall all the past history of 
Moses, for Moses had been brought up in Pharaoh's palace in all the learning of 
the Egyjjtiaus. He could not therefore be mad, or a simpleton worked on by 
Eg\'])tiau magic. What he \vas going to show was something far greater; it was not 
die dece])ti\'e magic ot Pharaoh's sorcerers, but true Signs diat came troui Allah, 
the Lord of all power, lliey were to open the eyes of his people, and if Pharaoh 
resisted faith, Moses warns him that Pharaoh in that case was doomed to 
destruction. This is the course of the soul tiiat sinks down by Pride! (R). 

103. So he resolved to remove them(2312) from the face 
of the earth: but We did drown him and all who were 
with him. 

2312 Pharaoh on this tries various subterfuges and plans for removing not only 
Moses but all his people by doing away with them. The detailed stoiy is not told 
here but may be read in S. 7. But Allah's Wratli descended on Pharaoh and those 
who were with him in body and mind. The Egyptians who repented were subject 
to Pharaoh's wratii but were saved from die Wratii of Allah ( Cf. 7:121-126). 

104. And We said thereafter to the Children of Israel, 
"Dwell securely in the land(2313) (of promise)": but 
when the second of the warnings came to pass. We 
gathered you together in a mingled crowd. (2314) 

2313 The Israelites were taken to the Promised Land in Palestine , and they 
established their own kingdom there, but they forfeited Allah's favour by their sins 
and backslidings and will have to answer like all souls by the laws of personal 
responsibilitj' at the Day of Judgement. 

2314 The second ot the wmiiiugs: the first was probably that mentioned above, in 
17:,) and the second diat mentioned in 17:7 (middle). When this second warning 
clue to the rejection ot Jesus came to pass, the Jews were gathered together in a 
mingled crowd. Some commentators imderstand the second warning to be the 
Day of Judgement, the Promise of the hereafter. (R). 

105. We sent down the (Qur ' an) in Truth, and in 
Truth(2315) has it descended: and We sent thee but 
to give Glad Tidings and to warn (sinners). (2316) 

2315 The Qur'an was sent down by Allah in Truth: it was not forged by any 
mortal. It has descended in Truth: it was not falsified or corrupted in the process 
of being communicated to mankind. 



2316 The part of the Prophet was that of a Messenger: he was not responsible if 
the ungodly rejected it He ftilfilled his mission in promulgating and explainir^ it 
and leaving it as a legacy to the world. 

106. (It is) a Qur'an which We have divided (into parts 
from time to time), in order that thou mightest recite 
it to men at intervals: We have revealed it by 
stages.(2317) 

2317 The niaivel is that these ])arts, re\"ealed at diltereut times and in different 
circiuusrauces, should iil togelher so closely aud cousislculK' as lhe\' do. All 
re\"elatiou is ])rogrcssi\c. The pre\ious re\claiious were also progressi\"e. Each of 
them marked a >>Uigc iii ihc world's spiritual history. Mau's uiiud does not take in 
more than his spiritual stale will have prepared him tor. iVllah's re\'eladon comes 
as a light to illuminate our difficulties and show us the way in actual situations that 
arise. 

107. Say: "Whether ye believe in it or not, it is true that 
those who were given(2318) knowledge beforehand, 
when it is recited to them, fall down on their faces in 
humble prostration, 

2318 No one's belief or imbelief affects the beauty or grandeur of Allah's 
revelation. But those endowed with s])iritual knowledge or insight know at once 
when they hear Allah's Holy Word, aud fall down and adore Allah. Those 
endowed with knowledge include those who had received previous revelations and 
had ke])t theuisehes Iree Irom corru])t ideas. 

108. "And they say: 'Glory to our Lord! Truly has the 
promise of our Lord been fulfilled! '"(2319) 

2319 Those who had received previous revelations find in the Qur'an and in the 
Messenger who brought it, the promise of Allah fulfilled. Those who were 
spiritually prepared for it found in the same way the satisfaction of their spiritual 
yearnings: to them, also, Allah's promise was sent to be fulfilled. 

109. They fall down on their faces in tears, and it 
increases their (earnest) humility.(2320) 

2320 A Iceling ot earnest humility comes to the man who realises how, in spite of 
his owu uuworthiuess, he is brought, b\' Allah's Mercy, into touch with the most 
sublime Trudis. Such a man is touched with tlie deepest emotion, which finds its 
outiet in tears. 

110. Say: "Call upon Allah, or call upon Al 
Rahman:(2321) by whatever name ye call upon Him, 
(it is well): for to Him belong the Most Beautiful 
Names. (2322) Neither speak thy Prayer aloud, nor 
speak it in a low tone,(2323) but seek a middle course 
between." 

2321 C/. 7:180. 7^f////7;;y; <lescribes one ot the atnibutes ot Allah— His Grace and 
Mercy which come to the sinner even before he feels conscious of the need of it- 
the preventive Grace which saves Allah's servants from sin. See n. 19 to 1:1. Allah 
can be invoked, either by His simjjie name, which includes all attributes, or by 
one of the names impUiiig the airributes by which we try to explain His nature to 
our limited uiiderstauding. The attribute of Mercy in Rahman was particularly 
repugnant to die Pagan Arabs (sec 25:60, and 21:36): that is why special stress is 
laid on it in die Qur'an. (R). 

2322 Cf. 20:8. These Beautiful Names of Allah are many. The Haditii related by 
Tirmidhi, accepted by some as authentic, mentions 99 names of Allah. Qadi 
Muhammad Sulaiuian has ])ul>Iislicd au I'rdu monogra])li on die subject, 
[jublislied by the Daltar Rahuialuu-lil-Alauiiu, I'atiala , India , IfJHO. Those who 
wish to see a poetic (.'oniniculary ou die iiauies in the lorui ol slones lu English 
may consult Sir Edwin Arnold's Fcaiis ot tlic taitli. Sir Edwin's stories are of 
unequal merit, but a fine example is furnished by No. 4, al-Malik, "The King". (R). 

2323 Cf, 7:205. All prayer should be pronounced with earnestness and humility, 
whether it is congregational prayer or the private outpouring of one's own soul. 
Such an attitude is not consistent with an over-loud [jronunciation of the words, 
though ill ])ul)lic pra\crs the slaudard o! ])eruiissihle loudness is naturally higher 
dian in the case of private prayer. In public pra\'ers, ot course, the adlnin or call to 
prayer will be in a loud voice to be heard near and far, but the chants from the 
Sacred Book should be neither so loud as to attract the hostile notice of those who 
do not believe nor so low in tone as not to be heard by the whole congregation. 

111. Say: "Praise be to Allah, who begets no son, and has 
no partner in (His) dominion: Nor (needs) He any to 



190 



The Noble Qur'an 



protect Him from humiliation:(2324] yea, magnify Him 
for His greatness and glory!" 

2324 A first step to^vanls the understanding of Allah's attributes is to clear our 
mind from supcrstilious, such as that Allah begot a son, or that He has partners, 
or that He is dependent upon other beings to protect Him from harm and 



humiliation. We must realise that He is the One and Peerless. His greatness and 
glory are above anything we can conceive: but using our highest spiritual ideas, we 
must declare forth His greatness and glory. The Surah began witli singing the glory 
and [jraiscs of Allah: it ends in the same note, concluding the argument. The next 
Surah takes u]) ihc same thcnic from another point of view, and opens with the 
same note, "Praise be to Allah". (R). 



18 . Al Kahf (The Cave) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. Praise be to Allah,(2325) Who hath sent to His 
Servant the Book, and hath allowed therein no 
Crookedness:(2326) 

2325 Sec n. 282 1. to 17:11 1. The llienic of llie lasi Surah, that Allah is good and 
worth\' ol all praise Ironi His crcalures, l<> whom He has granted a clear 
revelation, is continued in this Surah. The sjiirit ot man makes gradual ])r<;)gress 
upwards, through the grace and mercy of Allah. 

2326 Some fjcoyjle's idea of a Sacred Book is that it should be full ot m\steries- 
dark corners, ambiguous expressions, words so lar rcnio\"ed Iroui human speech 
diat they ccn'cr anything or nollimg. Pagan oracles were couched in language 
which suggested one meaning to the hearer and claimed lo ha\c llie ycvy ojiposite 
meaning in tlie light of events which actually happened subsetjuendy. They were 
distincdy crooked, not straight In the next verse, the word "Straight" (qayyim) is 
used to characterise the Qiu-'an, in contrast to this word "crooked" Ci^j)- See also 
19:36, n. 2488. 

Z (He hath made it) Straight(2327) (and Clear) in order 
that He may warn (the godless) of a terrible 
Punishment from Him, and that He may give Glad 
Tidings to the Believers who work righteous deeds, 
that they shall have a goodly Reward, 

2327 Qriyyim: straight, that which has no bends and no comers to mystify people, 
tliat which sjjcaks dearly and unambiguously, that which guides to the right path. 
Cf. 9:8f). where the adjective is used for a straight usage, in contrast to usages, 
which tend to m\stify and decei\"e peo])le. The Qur'an is al>o\"e all diings straight, 
clear, and ])ers])iciious. Its direchons are plain lor e\"er\<)ne lo understand. An\' 
hook that deals with the highesi m\sleries oi spiritual lilc miisl iiecessarih' have 
portions whose lull meaning is clearer to some minds than to others not so well 
prepared. But here there is nowhere any mystification, any desire to wrap up 
things in dark sayings repugnant to human reason. Allah's purpose is to give clear 
warnings of spiritual dangers and lead up to the highest bliss. 

3. Wherein they shall remain forever: (2328) 

2328 Cf. 1:122, 18:71,5.3:11,98:8. 

4. Further, that He may warn those (also) who say, 
"(Allah) hath begotten a son": (2329) 

2329 The warning is not only needed for those who deny Allah or deny His 
Message, but also for those whose false ideas of Allah degrade religion in 
supposing that Allah begot a son, for Allah is One and is High above any ideas of 
physical reproduction. 

5. No knowledge have they of such a thing, nor had their 
fathers. It is a grievous thing that issues from their 



mouths as a saying. (2330) What they say is nothing 
but falsehood! 

2330 The attribution of a son "begotten" to Allah has no basis in fact or in reason. 
It is only a "word" or "saying" that issues out of their mouths. It is not even a dogma 
that is reasoned out or can be explained in any way that is consistent with the 
sublime attributes of Allah. (R). 

6. Thou wouldst only, perchance, fret thyself to death/ 
following after them, in grief,(2331) if they believe 
not in this Message. 



2331 In a reasonable world ihe jireachiiig ot a reasonable Faith like that of Isl 
would win i.uii\"ersal accejitance. But the world is nol allogelher reasoiial>le 



It 



caused great disti ess to tlie unselfish Preacher of Islam that his Message met with 
so much opposition. He wanted to point the way to salvation. He only got, in the 
Makkan period, abuse from the chiefs of the Makkans-abuse and persecution, not 
only for himself but for the Truth which he was preachir^. A heart less stout than 
his might have been appalled at what seemed the hopeless task of reclaiming the 
world from falsehood, superstition, selfishness, wrong, and oppression. He is here 
consoled, and told that he was not to fret himself to death: he was nobly doing his 
dut>', and, as later events showed, the seed of Truth was already germinating, 
although this was not \ isible at ihe time. Besides, these "chiets" and "leaders" were 
only strutting in lalse ])liimes: iheir glor\' was soon to lade lorever. 

7. That which is on earth we have made but as a 
glittering show for the earth,(2332) in order that We 
may test them - as to which of them are best in 
conduct. 

2332 This world's goods-worldly power, glory, wealth, position, and all that men 
scramble for-are but a fleetir^ show. The possession or want of them does not 
betoken a man's real value or position in the spiritual world, the world which is to 
endure. Yet they have their uses. They test a man's sterling quality. He who 
becomes their slave loses rank in the spiritual world. He who uses them if he gets 
them, and does not fall int<) despair if he does not get them, shows his true mettie 
and (lualit)'. His conduct proclaims him. 

8. Verily what is on earth we shall make but as dust and 
dry soil (without growth or herbage). (2333) 

2333 The fairest sights on the earth will become as dust and waste when this earth 
vanishes, and the spiritual values are restored. 

9. Or dost thou reflect(2334) that the Companions of the 
Cave(2335) and of the Inscription(2336) were 
wonders among Our Sign? 

2334 A wonderfijl story or allegory is now referred to. Its lessons are: (1) the 
relativity of Time, (2) the unrealit\' of the [josition of oppressor and op[)ressed, 
persecutor and persecuted, on this earth, (8) tlie truth of die final Resurrection, 
when true x alues will be restored, and (4) the potency of Faith and Prayer to lead 
to the Right. Wonderful though such thii^s may seem to be, they happen every 
day on Allah's earth! 



191 



The Noble Qur'an 



2335 The imbelievir^ Quraysh were in the habit of putting posers to the Prophet- 
questions which they got from Christians and Jews, which they thought the 
Prophet would be mi;ihlc to answer. In this way they hoped to discredit him. One 
of tliese ([ueslions was al)<)ut the lloating Christian legend of tlie Seven Sleepers of 
Ephesus. The ])r<)]>hel iioi oiih" told them the main story but jiointed out the the 
variations that were curreul, and rebuked men tor <lis])uting al>out such details 
(18:22). Most important, he treated die story (under inspiration) as a parable, 
pointing to spiritual lessons of die highest value. This is Revelation in the highest 
sense of the term. The stor>' is recapitulated in n. 2337 below. 

2336 Riujim Inscription. So interpreted by tlie Jalalayn, and the majority of 
Commentators agree. See. n. 2337, below. Others think it was the name of the 
dog: see 18:18, and n. 2350 below. 

10. Behold, the youths betook themselves(2337) to the 
Cave: they said, "Our Lord! bestow on us Mercy from 
Thyself, and dispose of our affair for us in the right 
way!"(2338) 

2337 The bare Christian stoiy (without the spiritual lessons taught in the Qur'an) 
is told in Gibbon's Decline and Fall of the Roman Empire (end of chapter 33). In 
the reign of a Roman Emperor who persecuted the Christians, seven Christian 
youths of Ephesus left the town and hid themselves in a cave in a moimtain near 
by. They fell asleep, and remained asleep for some generations or centuries. 
When the wall which sealed up the t ines was being demolished, the youths 
awoke. They still thought of the world in which they had previously lived. They 
had no idea of the duration of time. But when one of them went to the town to 
purchase pr<nisions, he found that the whole world had changed. The Christian 
rehgion, instead of being persecuted was fashionable: in fact it was now the State 
religion. His dress and speech, and the money which he brought, seemed to 
belong to another world. This attracted attention. The great ones of the land 
visited the Cave, and verified the tale by questioning the man's Companions. 



When ihc stoiy became \"cr\' ]K)]nilar and circuhiled lhrou<;li()ut llic Roman 
Empire, we ni;i\" wll sup]K)se that an Inscription was put up at the inoulh oi the 
Cave. See \erse 9 and n. 2336. inscri])tion was ])rol)ably to l)e seen lor main' >ears 
afterwards, as Ephesus was a famous citj' on the west coast of Asia Minor, about 
fory to fifty miles south Smyrna. Later on, the Caliph al Wathiq (842-846 A.C.) 
sent an expedition to examine and identify the locality, as he did about Dhu al 
Qarna\n harrier in Central Asi (Ajjpendix \'I al llie end oi this Surali). 

A po])uIar story circulating iroin mouth lo mouth \\"oul(l necessarily i)e \ague as io 
dates and \ar\' \eiy much in details. Somewhere about the (ith ceiitur\' A.C. a 
Syriac WTiter reduced it to writing. He suggestetl that die youtiis were seven in 
number; that they went to sleep in the reign of the Emperor Decius (who reigned 
from 249-251 A.C., and who was a violent persecutor of Christians); and that they 
awoke in the reign Theodosius II, who reigned from 408 to 4.'>0 A.C. In our 
literature Decioiis is known as Datiyanus (from the adjectival Eatin from 
Dacianus), and the name st;mds as a symbol of injustice and oppression, and also 
of tilings old fashioned and out-of-date, as res decianae must have been two to 
three centuries after Decius. 

2338 The youths hid in the cave, but they trusted in Allah, and made over their 
whole case to Him in prayer. Then they apparendy fell asleep and knew nothing 
of what was happenir^ in the world outside. 

11. Then We draw (a veii)(2339) over their ears, for a 
number of years, in the Cave, (so that they heard not): 

2339 Drew (it vciJ) over tlieir ears: i.e., sealed their ears so that they heard nothing. 
As tiicy were in the Cave tliey saw nothing. So tlie\' were completely cut off from 
the outer world. It was as if tiiey had died, with tiieir knowledge and ideas 
remaining at the point of time when they entered the Ca\ c. It is as if watch stops at 
the exact moment of some accident, and any one taking it up afterwards can 
precisely fix the time of the accidents. 

12. Then We roused them,(2340) in order to test which 
of the two parties was best(2341) at calculating the 
term of years they had tarried! 

2340 Roused diem: or raised them up Irom their sleep or whatever condition they 
had fallen into (18:18), so that they began to perceive the things around tiiem, but 
only with the memories of the time at which they had ceased to be in touch with 
the world. 

2341 When they awoke to consciousness, they had lost all count of time. Though 
they had all entered together, and lain together on the same place for the same 
length of time, their impressions of the time that had passed were quite different. 
Time is thus related to our own internal experiences. We have to learn the lesson 
that men as good as ourselves may yet differ as to their reactions to certain facts. 



and that in such matters disputes are unseemly. It is best to say, "Allah knows best* 
(18:19). 

13. We relate to thee their story in truth: they were 
youths who believed in their Lord, and We advanced 
them in guidance:(2342) 

2342 Their Faith carried them higher and higher on the road to Truth. Faith is 
cumulati\'e. Each stc]) leads higher and higher, by the grace and merc\' ot Allah. 

14. We gave strength to their hearts:(2343) Behold, they 
stood up(2344) and said: "Our Lord is the Lord of the 
heavens and of the earth: never shall we call upon any 
god other than Him: if we did, we should indeed have 
uttered an enormity! 

2343 So diat they were not afraid to speak out openly, and protest the truth of the 
Unity which they clearly saw in their own minds and hearts. 

2344 We may suppose them to have taken their stand and made a public protest 
before they betook themselves to the Cave (18:16). The story really begins at 
18:13, and the verses 18:9-12 may be considered as introductory. As the emphasis 
is on syiiritual lessons, the facts stated in the introductory part are passed over 
liglidy in the stoiy. 

15. "These our people have taken(2345) for worship 
gods other than Him: why do they not bring forward 
an authority clear (and convincing) for what they do? 
Who doth more wrong than such as invent a falsehood 
against Allah. 

2345 Besides the heathen gods, the cult oi the Ein])erors also l>ecame iashionable 
in the Roman Empire in the first three centuries ot the Christian Era. The statue 
ot Diana (Artemis) at Ephesus had been one of die wonders ot die ancient world. 
The city was a great seaport and the capital of Roman Asia. We may therefore 
imagine how the heathen cults must have flourished there. St Paul spent three 
years preachir^ there, and was mobbed and assaulted, and compelled to leave 
(Acts, 19:1-9). 

16. "When ye turn away from them and the things they 
worship other than Allah, betake yourselves to the 
Cave: Your Lord will shower His mercies on you and 
disposes of your affair towards comfort and 

ease."(2346] 

2346 That is, 'do not be afraid of anything; put your whole case in tiie hands of 
Allah; at present you are [>eing ])ersecuted; he will solve your difficulties and give 
\'ou ease and coniiort'. 'f1ie ])ul>lic ])rotest ends at \erse l.i. In \erse 15 diey are 
taking counsel amtmg themselves. After they go into the Cave, verse 17 introduces 
us lo ihe scene where they are lyii^ in the midst of the Cave in tranquil confidence 
in Allah. 

17. Thou wouldst have seen the sun, when it rose, 
declining to the right(2347) from their Cave, and 
when it set, turning away from them to the left, while 
they lay in the open space in the midst of the Cave. 
Such are among the Signs of Allah. He whom Allah 
guides(2348) is rightly guided; but he whom Allah 
leaves to stray,- for him wilt thou find no protector to 
lead him to the Right Way. 

2347 In the latitude ot Ephesus , ;-J8°iiorth, i.e. well abo\e the sun's northern 
declination, a cave opening to the north, would never have die heat of the sun 
within it, as the sunny side would be the south. If the youths lay on their backs 
with their faces looking to the north, i.e. towards the entrance of the Cave, the sun 
would rise on their right side, decUning to the south, and set on their left sides 
leaving them cool and comfortable. 

2348 U'he youths, ha\"ing iailh and trust m Allah, iouiid saiety and refuge in tiie 
Cave. They were protected from die persecution and violence of die heathen. 
Their prayer (18:16) was heard. 

18. Thou wouldst have deemed them(2349) awake, 
whilst they were asleep, and We turned them on their 
right and on their left sides: their dog(2350) 
stretching forth his two fore-legs on the threshold: if 
thou hadst come up on to them, thou wouldst have 



192 



The Noble Qur'an 



certainly turned back from them in flight, and wouldst 
certainly have been filled with terror of them. (2351) 

2349 Perhaps their eyes were open, even though their senses were sealed in sleep. 
They turned ahoiit their sides as men do in sleep. 

2350 The name ot their dog is traditionally known as Qitniir, hut see ii. 2836 
above. 

2351 This graphic picture of the sleepers explains the human mechanism by 
which their safely was ensured by Allah from their Pagan enemies. 

19. Such (being their state), we raised them up (from 
sleep), that they might question(2352) each other. 
Said one of them, "How long have ye stayed (here)?" 
They said, "We have stayed (perhaps) a day, or part of 
a day." (At length) they (all) said, "(Allah) (alone) 
knows best how long ye have stayed here.... Now send 
ye then one of you with this money of yours(2353) to 
the town: let him find out which is the best(2354) 
food (to be had) and bring some to you, that (ye may) 
satisfy your hunger therewith: And let him behave 
with care and courtesy, and let him not inform any 
one about you. 

2352 This is the point of the story. Their own human impressions were to be 
compared, each with the other. They were to be made to see that with the best 
goodwill and the most h<)nest encjuir}' they might reach different conclusions; that 
they were not to waste their time in vain contioversics, but to get on to the main 
business of life; and that Allah alone had lull knowledge of the things lhat seem to 
us so strange, or inconsislent, or inc\])licahlc, or lhal produce dillercnt 
impressions on dincreni nimds. If they entered the C'a\c m the morning and woke 
u[) in the altcrnoon, one «[ llieni might think they had l>een there onh' a few 
hours-only part of die day. This relative or fallacious impression of Time also 
gives us an inklir^ of the state when there will be no Time, of the Resurrection 
when all our littie impressions of this life will be corrected by the final Reality. 
This mystery of time had puzzled many contemplative minds. Cfi "Dark time that 
haunts us witli the briefness of our days" (Thomas Wolfe in "Of Time and the 
Rivcv") ( Cf.n. 2949). 

2353 They now give up barren controversy and come to die practical business of 
life. But their thoughts are conditioned by the state of things that existed when 
they entered the Cave. The money they carried was the money coined in the reign 
of the monarch who persecuted the Religion of Unity and favoured the false cults 
of Paganism. 

2354 This text is missing. This text is missing. This Icxi is missing. 'Hiis text is 
missing. 'I'liis text is missing. 'I'his text is missing. This text is missing. This text is 
missing. This text is missing. This text is missing. 

20. "For if they should come upon you, they would stone 
you or force(2355) you to return to their cult, and in 
that case ye would never attain prosperity. "(2356) 

2355 This text is missing. This text is missing. This text is missing. This text is 
missing. This text is missing. This text is missing. This text is missing. This text is 
missing. 

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missing. This text is missing. This text is missing. This text is missir^. This text is 
missing. This text is missing. 

21. Thus(2357) did We make their case known to the 
people, that they might know that the promise of Allah 
is true, and that there can be no doubt about the Hour 
of Judgment. Behold, they dispute among 
themselves(2358) as to their affair. (Some) said, 
"Construct a building over them": Their Lord knows 
best about them: those who prevailed over their affair 
said, "Let us surely build a place of worship over 
them." 

2357 This text is missing. This text is missing, lliis text is missing. This text is 
missing. This text is missing. This text is missing. This text is missir^. This text is 
missing. This text is missing. 

2358 This text is missing. This icxi is nns>,iiig. This lc\t is inis>,iiig. This tcxi is 
missing. This text is missing. This text is missing. This text is missing. This text is 
missing. This text is missing. 



22. (Some) say they were three, the dog being the fourth 
among them; (others) say they were five, the dog 
being the sixth,- doubtfully guessing at the 
unknown;(2359) (yet others) say they were seven, 
the dog being the eighth. Say thou: "My Lord knoweth 
best their number; It is but few that know(2360) their 
(real case)." Enter not, therefore, into controversies 
concerning them, except on a matter that is 
clear,(2361) nor consult any of them about (the affair 
of) the Sieepers.(2362) 

2359 The controvers\' in later ages raged about the number of the Sleepers: were 
they three or five or se\"cii? People answered, nor from knowledge, but from 
conjecture. Gibbon's version, which has now become best known, makes the 
numhcr of Sleepers seven. The point was immaterial: the real point was the 
spiritual lesson. 

2360 The true significance of the story is known only to a few. Most men discuss 
futile details, which are not in their knowledge. 

2361 It is unprofitable to enter such immaterial contioversics, antl many others 
that have been waged about Religion by shallow men from time immemorial. Yet, 
if there is a matter of clear knowledge from experience that matters, we must 
openly proclaim it, that the world may be brought to listen to Allah's Truth. 

2362 Vulgar stoiymongei s as such know little of the true significance of the stories 
and ])arahlcs. \Vc lun c a clear exposition in die Qur'an. What need is tiiere to go 
into details of the men in fhe Ca\c, or ol the time they remained diere? 

23. Nor say of anything, "I shall be sure to do so and so 
tomorrow"- 

24. Without adding, "So please Allah. "(2363) and call thy 
Lord to mind when thou forgettest, and say, "I hope 
that my Lord will guide me ever closer (even) than 
this to the right road. "(2364) 

2363 Tliis text is missing. Tliis text is missing. Tliis text is missing. This text is 
missing. This text is missing. This text is missing. This text is missing. This text is 
missing. This text is missing. 

2364 This text is missing. This text is missing. This text is missing. This text is 
missing. This text is missing. This text is missing. This text is missing. This text is 
missing. This text is missing. 

25. So they stayed in their Cave three hundred years, and 
(some) add nine (more)(2365) 

2365 This text is missing. This text is missing. This text is missing. Tliis text is 
missing. This text is missing. This text is missir^. This text is missir^. This text is 
missing. This text is missing. 

26. Say: "(Allah) knows best how long they stayed: with 
Him is (the knowledge of) the secrets of the heavens 
and the earth: how clearly He sees, how finely He 
hears (everything)! They have no protector(2366) 
other than Him; nor does He share His Command with 
any person whatsoever.(2367) 

2366 This text is missir^. This text is missing. This text is missing. This text is 
missing. This text is missing. This text is missing. This text is missing. This text is 
missing. This text is missing. 

2367 ///s ConiniiuieJ: i.e., Allah's government of tlie world, or in His Judgement 
on the Day of Increment 

27. And recite (and teach) what has been revealed to 
thee of the Book of thy Lord: none can change His 
Words,(2368) and none wilt thou find as a refuge 
other than Him. 

2368 His T^r<r/9.-His Commands. Decrees. Orders. 

28. And keep thy soul content with those who call on 
their Lord morning and evening, seeking(2369) His 
Face; and let not thine eyes pass beyond them, 
seeking the pomp and glitter of this Life; no obey any 



193 



The Noble Qur'an 



whose heart We have permitted to neglect the 
remembrance of Us, one who follows his own desires, 
whose case has gone beyond all bounds. (2370) 

2369 Cf. Cy.f)'2 ;uk1 n. 870. 'I'hc tnic scn'jints of Allah ;irc those whose hearts are 
turned to Him inoriiiiig, noon, and night, and who seek not worldh' gain, hut 
Allah's Grace, Allah's own Sell, Ihs presence and nearness. "Face" is the synihol ot 
PcrsonaliU' or Sell. E\en ii the\' are ]K)or ni ihis world's goods, their societ\' gives 
far more inward and spiritual satisfaction tlian worldly grandeur or worldly 
attraction. 

2370 For tlujse who stray from Allah's path, Allah's Grace is ever anxious: it seeks 
to reclaim them and bring them back to the paih. II such a one resists, and follows 
his own lusts, a point is reached when his case becomes ho])eIess. Allah's Grace 
does not ihcn reach him, and he is abandoned to his ])ride and insolence. Beware 
of following the example or advice of such a one or seeking his society', or 
hankerir^ after his wretched idols. 

29. Say, "The truth is from your Lord": Let him who will 
believe, and let him who will, reject (it):(2371) for the 
wrong-doers We have prepared a Fire whose (smoke 
and flames), like the walls and roof of a tent, will hem 
them in: if they implore relief they will be granted 
water like melted brass, that will scald their faces, 
how dreadful the drink! How uncomfortable a couch to 
recline on! 

2371 Our choice in our limited Free will involves a corresjionding personal 
responsibility. W'e are ollered ihe 'IViith: again and again it is pressed on ovir 
attention. If we reject it, we must take all the terrible eonse(iuences which are 
prefigured in the Fire of Hell. Its flames and roof will completely enclose us like a 
tent Ordinarily there is water to quench the heat of thirst: here the only drink will 
be like molten brass, thick, heavy, burning, sizzling. Before it reaches the mouth 
of the unfortunates, drops of it will scald their faces as it is poured out 

30. As to those who believe and work righteousness, 
verily We shall not suffer to perish the reward of any 
who do a (single) righteous deed. (2372) 

2372 The righteous will be rewarded, as has been said again and again, beyond 
their merits: 28:84; 30:39. Not a single good deed of theirs will lose its reward, and 
the mercy of Allah will blot out their sins. 

31. For them will be Gardens of Eternity; beneath them 
rivers will flow; they will be adorned therein with 
bracelets of gold, and they will wear green 
garments(2373) of fine silk and heavy brocade: They 
will recline therein on raised thrones. How good the 
recompense! How beautiful a couch to recline 
on!(2374) 

2373 Heaven is ligured In' all the pictures ol case and comlort which we can 
imagine in our ]>reseiil slale: (Jardeiis: ])erpelual s])rings ol ciyslal clear water, 
which \\e can see as in a landsca])e Irom abo\e; ihe linesi and most costly 
ornaments; the most beautitui clothes to wear; green is tlie colour mentioned, 
because it is the most refreshing to the eye, and fits in well with the Garden; the 
wearer takes the choice of fine silk or heavy brocade; and for rest and comfort, 
high thrones of dignity on which the blessed ones recline. 

2374 This jjicture is in parallel contrasl lo the piciure ol Misery in the last \ erse. 

32. Set forth to them the parable of two men: for one of 
them We provided two gardens of grape-vines and 
surrounded them with date palms; in between the two 
We placed cornfields.(2375) 

237J3 Here is a simple ])aral)le ol the contrast between two men. One was purse- 
proud, and lorgot that what he had was trom Allah, by way ot a trust and a d ial in 
this life. The other boasted of nothing: his trust was in Allah. The worldly wealth 
of the first was destroyed, and he had nothing left. The second vras the happier in 
the end. 

33. Each of those gardens brought forth its produce, and 
failed not in the least therein: in the midst of them We 
caused a river to flow. 



34. (Abundant) was the produce this man had : he said 
to his companion, in the course of a mutual argument: 
"more wealth have I than you, and more honour and 
power in (my following of) men. "(2376) 

2376 The two men began to compare notes. Ulie arrogant one putted up widi his 
possessions, his income, and his large family and following, and thought in his self- 
complacency that it would last forever. He was also wrong in looking down on his 
Companion, who, though less affluent was the better man of the two. 

35. He went into his garden in a state (of mind) unjust to 
his soul:(2377) He said, "I deem not that this will ever 
perish, 

2377 It was not wealth that ruined him, but the attitude of his mind. He was 
unjust, not so much to his neighbour, as to his own soul. In his love of the 
material, he forgot or ojjenly defied the spiritual. As verse 37 shows, he took his 
companion widi him, to impress him with his own importance, but the 
companion was unnun ed. 

36. "Nor do I deem that the Hour (of Judgment) will 
(ever) come: Even if I am brought back to my Lord, I 
shall surely find (there) something better in 
exchange."(2378) 

2378 Here conies out the grasping spirit of the materialist In liis mind "better" 
means more wealth and more power, of the kind he was enjoying in this life, 
although in reality, even what he had rested on hollow foundations and was 
doomed to perish and bring him down with it 

37. His companion said to liim, in the course of tlie 
argument with him: "Dost thou deny Him Who created 
thee out of dust, then out of a sperm-drop, then 
fashioned thee into a man?(2379) 

2379 Three stages of man's creation: first dust, or clay, itself created out of nothing 
and forming the ])h\sical basis for his IkkK-, then, oul <>I the ])r<Kliice of the cardi 
as incorporated in the parent's body, the s])cnn drop (with tlic coiTcspondiiig 
rcccpti\"c clement); and then when the dilicrcnt clcniciits were mixed in due 
proportion, and tlic soul was brcadicd into him, tlic lasbioncd man. (Cf. 1.5:28-29, 
30:20, 35:11, and 87:2). 

38. "But (I think) for my part that He is Allah, l^y Lord, 
and none shall I associate with my Lord. 

39. "Why didst thou not, as thou wentest into thy 
garden, say: ' (Allah) 's will (be done)! There is no 
power but with Allah. ' If thou(2380) dost see me less 
than thee in wealth and sons, 

2380 The companion's argument di\idcs itself into five parts. (1 ) 1 Ic rcinoiisti atcs 
against die proud man denying Allah. (2) He, from his own spiritual experience, 
proclaims that Allah is One and that He is good. (3) He points out to him the 
better way of enjoying Allah's gift, with gratitude to Him. (4) He expresses 
contentment and satisfaction in Allah's dealings with him. (5) He gives warning of 
the fleeting nanirc of this world's goods and the certainty of Allah's punishment for 
inordinate \"aiiit\'. 

40. "It may be that my Lord will give me something 
better than thy garden, and that He will send on thy 
garden thunderbolts (by way of reckoning) from 
heaven, making it (but) slippery sand!(2381)- 

2381 The punishment, was fliat of thtiiidcrljoits (luisbiiiuiu), hu( the general 
meaning of the; word int hides any punishment by way of a reckoning (Imub), and 
I think that an carfluiuakc is also implied, as it alters watercourses, diverts 
channels underground, du ows up silt and sand, and covers lai^e areas with ruin. 
(R). 

41. "Or the water of the garden will run off underground 
so that thou wilt never be able to find it." 

42. So his fruits (and enjoyment) were encompassed 
(with ruin), and he remained twisting and turning his 
hands over what he had spent(2382) on his property, 
which had (now) tumbled to pieces to its very 



194 



The Noble Qur'an 



foundations, and he could only say, "Woe is me! 
Would I had never ascribed partners to my Lord and 
Cherisher!"(2383) 

2382 "Fruits", "s[)cnt", "tvyasting of the hands", should all be understood in a wide 
nicl;i])li<)ncal sense, as well as the literal sense. lie had gieat income and 
satisiaetion, w hich were all gone. What resources he had huished on his pro])crty! 
nis llioughh had hccn engrossed on it; his ho])cs had been i)uill on il: il had 
become tlie absorl)ing passion of his life, if he had only looked to Allah, instead ot 
to the ephemeral goods of this world! 

2383 In this case, in his mind, there was his own Self and his Mammon as rivals to 
Allah! 

43. Nor had he numbers to help him against Allah, nor 
was he able to deliver himself.(2384) 

2384 He had built up conneeiions and obligated de])endenls, and was proud of 
having his "quiver lull". Bui where were all ihings w hen the reckoning came? He 
could not hel]) hiniselt; how could others be expected to help him! 

44. There, the (only) protection comes from Allah, the 
True One. He is the Best to reward, and the Best to 
give success. (2385) 

2385 ^Ml else is vanit\', uncertainty , die sjiort of Time. The only hope or until is 
from Allah. Other rewards, and other success are illusory, the best Reward and 
the best Success come from Allah. 

45. Set forth to them the similitude of the life of this 
world: It is like the rain which we send down from the 
skies: the earth's vegetation absorbs it, but soon it 
becomes dry stubble, which the winds(2386) do 
scatter: it is (only) Allah who prevails over all things. 

2386 Rainwater is a good thing in and of itself, but it does not last, and you can 
build no solid foundations on it. It is soon absorbed in the earth, and produces 
die flourishing a])pearaiice ot grass and \ egetatioii- tor a time. Soon dicse deca\'. 
and become as diy stubble, which the least wind troin aii\' ([uarler will l>low al)oul 
like a thing ol no iinjiortance. The water is gone, and so is die \egetatioii to which 
it lent a brave show ot luxuriance temporarily. Such is tlie lite ot tins world, 
contrasted with the inner and real life, which looks to the Hereafter. Allah is the 
only endurir^ Power we can look to, supreme over all. 

46. Wealth and sons are allurements of the life of this 
world: But the things that endure, good deeds, are 
best in the sight of thy Lord, as rewards, and best as 
(the foundation for) hopes.(2387) 

2387 Odicr things are fleeting: but Good Deeds Im e a lasting \ alue in the sight of 
Allah, '^rhey are best as (or for) rewards in two wa\ s: (1) they tlow troni us by the 
CvAcc of Allah, and are themselves rewards for our Faith; (2) they become the 
tbundation of our hopes for the highest spiritual rewards in the Hereafter (Cf. 

19:75). 

47. One Day We shall remove the mountains, and thou 
wilt see the earth as a level stretch,(2388) and We 
shall gather them, all together, nor shall We leave out 
any one of them. 

2388 On the Day of Judgement none of our present landmarks will remain. 

48. And they will be marshalled before thy Lord in ranks, 
(with the announcement), "Now have ye come to Us 
(bare) as We created you(2389) first: aye, ye thought 
We shall not fulfil the appointment made to you to 
meet (Us)!":(2390) 

2389 We shall stand as we were created, with none of the adventitious possessions 
that we collected in this life, which will all have vanished. 

2390 The sceptics will now at length be convinced of the Reality which be upon 
them. 

49. And the Book (of Deeds) will be placed (before you); 
and thou wilt see the sinful in great terror because of 
what is (recorded) therein; they will say, "Ah! woe to 
us! what a Book is this! It leaves out nothing small or 



great, but takes account thereof!" They wilt find all 
that they did, placed before them: And not one will thy 
Lord treat with injustice. (2391) 

2391 Personal responsibilit\', for all deeds in this life, will then be enforced. But it 
will be done with perfect justice. Exyjressed in the forms oi this world, il will 
amount to a clear statement ot all we did in diis lite: die record will be jnil Ijcloie 
us to convince us. .Vs it will be a perfecl record, with no omissions and no wrong 
entries, it will be perfecdy convincing. Where there is punishment, it has been 
earned by the wrongdoer's own deeds, not imposed on him imjusdy. 

50. Behold! We said to the angels, "Bow down(2392) to 
Adam": They bowed down except Iblis. He was one of 
the Jinns,(2393) and he broke the Command of his 
Lord. Will ye then take him and his progeny(2394) as 
protectors rather than Me? And they are enemies to 
you! Evil would be the exchange(2395) for the wrong- 
doers! 

2392 (-/. 2:84, wliere die stoiy is told oi the lall oi iiiaiikiiid ihrougli Adam. Here 
the point is referred to in order to bring home die iudivi<lual responsibiUty of the 
erring sold. Iblis is your enemy: you have been told his history; will you prefer to 
go to him rather than to the mercifill Allah, your Creator and Cherisher? What a 
false exchange you would make!' 

2393 6:100, n. 929. 

2394 Satan's progeny, we need not take the epithet only in a literal sense. All his 
followers are also his progeny. (R). 

2395 Out of the limited tree-will that man has, it he were to choose E\ il instead of 
Good, .Satan instead ot .'Vllali, wliat a dreadful tlioice il would be! It would really 
be an evil exchange. For man is Allah's creature, cared for and cherished by Him. 
He abandons his Cherisher to become the slave of his enemy! 

51. I called them not to witness the creation of the 
heavens and the earth, nor (even) their own creation: 
nor is it for helpers such as Me to take as lead (men) 
astray!(2396) 

2396 Allah wants man's good: how can He take Evil for His partner? 

52. One Day He will say, "Call on those whom ye thought 
to be My partners," and they will call on them, but 
they will not listen to them; and We shall make for 
them a place of common perdition. (2397) 

2397 Some Commentators construe: "And We shall make a partition between 
them": i.e., the Evil ones will not even be seen by their misguided followers, much 
as the latter may go on calling on them. 

53. And the Sinful shall see the fire and apprehend that 
they have to fall therein: no means will they find to 
turn away therefrom. 

54. We have explained in detail in this Qur'an, for the 
benefit of mankind, every kind of similitude: but man 
is, in most things,(2398) contentious. 

2398 If men had not cultivated the habit of contention and obstinacy, they would 
have found thai the jjaiables and simililudes ot .ScripUire had fully met their 
difficulties, and lliey would gladly lia\"e obeyed die call ot Mali . 

55. And what is there to keep back men from believing, 
now that Guidance has come to them, nor from 
praying for forgiveness from their Lord, but that (they 
ask that) the ways of the ancients be repeated (2399) 
with them, or the Wrath be brought to them face to 
face? 

2399 But man's obstinacy or contrariness asks or calls for a repetition of w hat 
happened to the wicked and those who rejected Faith in ancient times. Out of 
curiosit\', or by way of challenge, they seem to court the Puiiislimeiit and ask that 
it be brought to pass at once. But it will come soon enough, and dien diey will 
diink it too early! (Cf. 13:6 and n. 1810, and 27:46). 



195 



The Noble Qur'an 



56. We only send the messengers to give Glad Tidings 
and to give warnings: (2400) But the unbelievers 
dispute with vain argument, in order therewith to 
weaken the truth, and they treat My Signs as a jest, as 
also the fact that they are warned! 

2400 The Pro])hcls o\ Allah arc not sciil lo hunioiir us wilh dialectics or satisly the 
vulgar curiosity for miracles ot dark unusual dungs. There is no "crookedness" 
(18:1) in their preaching. They come to preach the Truth-not in an abstract way, 
but with special reference to our conduct They give us the good news of salvation 
lest we despair in the presence of Sin, and to warn us clearly of the darters of 
Evil. Vain controversies about words only weaken their mission, or turn it into 
ridicule. The ungodly have a trick also of treatir^ the earnest preaching to them 
itself as a jest and ridicule it (R). 

57. And who doth more wrong than one who is reminded 
of the Signs of his Lord, but turns away from them, 
forgetting the (deeds) which his hands(2401) have 
sent forth? Verily We have set veils over their hearts 
lest they should understand this, and over their ears, 
deafness, if thou callest them to guidance, even then 
will they never accept guidance. 

2401 Considering the power of sin, and how it gets hold of the hearts ot men, and 
considering all the wrongs that men Im e done, it is the heiglil ol iolh" and injustice 
on their ])art to turn away from warnings which arc gnen expressly lor ihcir good. 
But a stage of callousness is reached, when, by their own choice, tliey have 
rendered themselves impervious to Allah's Grace. At that stage a veil is put over 
their hearts and they are left alone for a time, that they may commune with 
themselves and perhaps repent and seek Allah's Mercy again. If they do not it is 
their own loss. See next verse. 

5S. But your Lord is Most forgiving, full of Mercy. If He 
were to call them (at once) to account for what they 
have earned, then surely He would have earned, then 
surely He would have hastened their punishment: but 
they have their appointed time, beyond which(2402) 
they will find no refuge. 

2402 Min dunihi: should we take the pronoun to refer to "the appointed time", or 
to "your Lord," mentioned at the beginning of the verse? Most Commentators take 
the former view, and I have translated accordingly. But I agree with those who 
take the latter view, and the hcttcr translation would he: "But they have their 
appointed time, and except with Allah, they will find no rctuge. " That means that 
even during the period allowed thcni, when dic\' are lett to wander aslray as they 
have rejected Allah's Grace, Allali's Mercy is open to tliem if they will repent and 
return; but nothing but Allah's Mercy can save them. 

59. Such were the populations we destroyed when they 
committed iniquities; but we fixed an appointed time 
for their destruction. (2403) 

2403 The instances of exemplary Punishment in former times were also subject to 
this rule, that Allah gives plenty of rope to the wicked, in case they might turn, 
rcfjcnt, and obtain His Mercy. 

60. Behold, Moses said(2404) to his attendant, "I will not 
give up until I reach the junction of the two(2405) 
seas or (until) I spend years and years in 
travel."(2406) 

2404 This episode in the stor\' oi Moses is meant to illustrate four points. (1) 
Moses was learned in all the wisdom of the Eg\'ptians. Even so that wisdom did 
not coni])relien<l e\erylhing, e\"en as die whole stock ot the knowledge oi ihe 
present day, die sciences and the arts, and in literature, (if it could be supposed to 
be gathered in one individual), does not include all knowledge. Divine knowledge, 
as far as man is concerned, is unlimited. Even after Moses received his divine 
mission, his knowledge was not so perfect that it could not receive further 
additions. (2) Constant effort is necessary to keep our knowledge square with the 
march of time, and such effort Moses is shown to be making. (3) The mysterious 
man he nieels (18:().) and n. 2411), to whom Tradition assigns the name ol Khidr 
(literally, fireen), is the t\'pe of that knowledge which is ever in contact with lite as 
it is actually lived. (1) There are paradoxes in life: ap[)arent loss may be real gain; 
apparent cruelty maybe real mercy; returning good for evil may really be justice 
and not generosity (18:79-82). Allah's wisdom transcends all human calculation. 
(R). 



2405 The most probable geographical location (if any is required in a story that is 
a parable) is where the two arms of the Red Sea join together, viz., the Gulf of 
A<iabah and the Gulf of Suez. They enclose the Sinai Peninsula , in which Moses 
and tlie Israelites spent many years in their wanderings. There is also autliority 
(see Baydawfs note) for interpreting the two seas as the two great streams of 
knowledge, which were to meet in the persons of Moses and Khidr. 

2406 Huqub means a long but indefinite space of time. Sometimes it is limited to 
80 years. 

61. But when they reached the Junction,(2407) they 
forgot (about) their Fish,(2408) which took its course 
through the sea (straight) as in a tunnel. 

2407 Literally, 'the Junction of (the space) between the two,' i e., the point at which 
the two seas were united. 

2408 Moses was to go and find a servant of Allah, who would instruct him in such 
knowledge as he had not already got He was to take a fish with him. The place 
where he was to meet his mysterious Teacher would be indicated by the fact that 
the fish would disappear when he got to thai place. The fish is the emblem of the 
fruit of secular knowledge, which merges ilscll iii (li\ine knowledge at the point 
where human intelligence is ready for tiie junction of the two. But the mere 
merger of secular know ledge does not in itself produce divine knowledge- The 
latter has to be sought patiend\'. 

62. When they had passed on (some distance), Moses 
said to his attendant: "Bring us our early meal; truly 
we have suffered much fatigue(2409) at this (stage 
of) our journey." 

2409 When they came to the Junction of the Seas, Moses forgot about the fish, 
and his attendant forgot to tell him of the fact that he had seen the fish escaping 
into the sea in a marvellous way. They passed on, but the stages now became 
heavier and heavier, and more fatiguing to Moses. So when our old knowledge is 
exhausted, and we come to the brink of new kno\\'ledge, we have a feeling of 
strangeness, heaviness, and difficulty, es])eciall\ when we want to pass the new 
knowledge by and do not make it oin~ own. Some relreshment even if it be in our 
old traditional wa\', is re<iuired to sustain us. But we must retrace our sle])s, and 
seek the accredited repository of the knowledge which is our quest. It is our 
business to seek him out We shall not find him without effort 

63. He replied: "Sawest thou (what happened) when we 
betook ourselves to the rock? I did indeed forget 
(about) the Fish: none but Satan made me forget to 
tell (you) about it:(2410) it took its course through 
the sea in a marvellous way!" 

2410 The attendant actually saw the fish swimmir^ away in the sea, and yet 
"forgot" to tell his master. In his case the "forgetting" was more than forgetting. 
Inertia had made him refrain from telling the important news. In such matters 
inertia is almost as bad as active spite, the suggestion of Satan. So new knowledge 
or spiritual knowledge is not only passed by in ignorance, but sometimes by 
culpable negligence. 

64. Moses said: "That was what we were seeking after:" 
So they went back on their footsteps, following (the 
path they had come). 

65. So they found one(2411) of Our servants, on whom 
We had bestowed Mercy from Ourselves and whom 
We had taught knowledge from Our own(2412) 
Presence. 

2411 This text is missing. This text is missing. This text is missing. This text is 
missing. This text is missing. This text is missir^. This text is missir^. This text is 
missing. This text is missing. 

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missing. This text is missing. This text is missing. This text is missing. This text is 
missing. This text is missing. 

66. Moses said to him: "May I follow thee, on the footing 
that thou teach me something of the (Higher) Truth 
which thou hast been taught?"(2413) 

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missing. This text is missing. This text is missing. This text is missing. This text is 
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196 



The Noble 



Q u r ' a n 



67. (The other) said: "Verily thou wilt not be able to have 
patience with me! "(2414) 

2414 This text is missing. This text is missing. This text is missing. This text is 
missing. Ttiis text is missing. This text is missing. This text is missir^. This text is 
missing. This text is missing. 

68. "And how canst thou have patience about things 
about which thy understanding is not 
complete?"(2415) 

2415 Tliis text is missii^. This text is missing. This text is missing. This text is 
missing. Tliis text is missing. This text is missir^. This text is missir^. This text is 
missing. This text is missing. 

69. Moses said: "Thou wilt find me, if Allah so will, 
(truly) patient: nor shall I disobey thee in 
aught."(2416) 

2416 Moses had Faith. lie adopts the true attitude ol the leaiuei to die Teaeher, 
and promises to obey in all tilings, widi die help ot Allali. The Teaeher is 
doubtftd, but permits him to follow him on condition that he asks no questions 
about anything until the Teacher himself mentions it first 

70. The other said: "If then thou wouldst follow me, ask 
me no questions about anything until I myself speak 
to thee concerning it." 

71. So they both proceeded: until, when they were in the 
boat, he scuttled it. (2417) Said Moses: "Hast thou 
scuttled it in order to drown those in it? Truly a 
strange thing hast thou done!" 

2417 The explanation follows in 18:79. 

72. He answered: "Did I not tell thee that thou canst 
have no patience with me?" 

73. Moses said: "Rebuke me not for forgetting, nor grieve 
me by raising difficulties in my case." 

74. Then they proceeded: until, when they met a young 
man, he slew him. (2418) Moses said: "Hast thou slain 
an innocent person who had slain none? Truly a foul 
(unheard of) thing hast thou done!" 

2418 The explanation folloivs in 18:80-81. 

75. He answered: "Did I not tell thee that thou canst 
have no patience with me?" 

76. (Moses) said: "If ever I ask thee about anything after 
this, keep me not in thy company: then wouldst thou 
have received (full) excuse from my side." 

77. Then they proceeded: until, when they came to the 
inhabitants of a town, they asked them for food, but 
they refused them(2419) hospitality. They found there 
a wall on the point of falling down, but he set it up 
straight. (Moses) said: "If thou hadst wished, surely 
thou couldst have exacted some recompense for 
it!"(2420) 

2419 The inhabitants were churlish. They broke the universal Eastern rule of 
hospitality to strangers, and thus showed themselves beyond the pale of ordinary 
human courtesies. Note tliat they would have been cxjieclcd lo rj/fer hospitality of 
themselves, unasked. Here Moses and his companion actually had to ask for hos- 
pitality and were refused point-blank. 

2420 As they were refused hospitality, they should, as self-respecting men, have 
shaken the dust of the town off their feet, or shown their indignation in some way. 
Instead of that, Khidr actually goes and does a benevolent act. He rebuilds for 
them a falling wall, and never asks for any compensation for it. Perhaps he 
employed local workman for it and paid them wages, thus actually benefiting a 



town which had treated him and his companion so shabbily! Moses is naturally 
surprised and asks, "Could you not at least have asked for the cost?" 

78. He answered: "This is the patting between me and 
thee: now will I tell thee the interpretation of (those 
things) over which thou wast unable to hold 
patience.(2421) 

2421 The story and the interpretation are given with the greatest economy of 
words. It would repay us to search for the meaning in terms of our own inner and 
outer experience. 

79. "As for the boat, it belonged to certain men in dire 
want: they plied on the water: I but wished to render 
it unserviceable, for there was after them a certain 
king who seized on every boat by force.(2422) 

2422 They went on ihc !)oal, which was phing tor hire. Its owners were not e\"cn 
ordinary men who plied for trade. I'liey had been reduced to great poverty, 
perhaps from affluent circumstances, and desen ed gi eai conmiiseration, the more 
so as they preferred an honest calling to begging for chant\'. They did not know, 
but Khidr did, that the boat, perhaps a new one, had been marked down to be 
commandeered by an unjust king who seized on every boat he could get-it may 
have been, for warlike purposes. If this lK)at had been taken away from these self- 
respecting men, they would have been reduced lo bcggarw \\ith no resources left 
them. By a sini])le act ot making it unseaworthy, llie boat was saved from seizure. 
The owners could re])air il as soon as ihe danger was past. Khidr probably paid 
liberally in fares, and what seemed an unaccountably cruel act was the greatest act 
of kindness he could do in the circumstances. 

80. "As for the youth, his parents were people of Faith, 
and we feared that he would grieve them by obstinate 
rebellion and ingratitude (to Allah and man). (2423) 

2423 This seemed at first sight even a more cruel act than scuttling the boat But 
the danger was also greater. Khidr knew that the youth was a potential parricide. 
His parents were worthy, pious people, who had brought him up with love. He 
had apparentiy gone wTong. Perhaps he had already been guilty of murders and 
robberies and had escaped the law by subtleties and fraud. See next note. 

81. "So we desired that their Lord would give them in 
exchange (a son) better in purity (of conduct) and 
closer in affection. (2424) 

2424 The son was practically an outlaw-a danger to the jiublic and a pai ticular 
sotrrce of grief to his righteous parents. Even so, his summary capital punishment 
would have been imjustified if Khidr had been acting on his own. But Khidr was 
not actir^ on his own: see the latter part of the next verse. The plural "we" also 
implies that he was not acting on his own. He was acting on higher authority and 
removing a public scourge, who was also a source of extreme sorrow and 
humiliation to his parents. His parents are promised a better-behaved son who 
would love them and be a credit to them. 

82. "As for the wall, it belonged to two youths, orphans, 
in the Town; there was, beneath it, a buried treasure, 
to which they were entitled: their father had been a 
righteous man:(2425) So thy Lord desired that they 
should attain their age(2426) of full strength and get 
out their treasure - a mercy (and favour) from thy 
Lord. I did it not of my own(2427) accord. Such is the 
interpretation of (those things) over which thou wast 
unable to hold patience." 

2425 The wall was in a ruinous state. If it had fallen, the treasure buried beneath it 
would luiyc iieen exjiosed and would certainly have been looted, among so 
churlish and selfish a ])eople. See n. 2119 abo\"e. l^he treasure had been collected 
and btuied b\' a righteous man. It was not, in au\' sense ol the word, ill-gotten 
gains: it was buried expressly in the interests of tlie orphans by their father before 
his death. It was intended that the orphans should grow up and safely take 
possession of their heritage. It was also expected that they would be righteous men 
like their father, and use the treasure in good works and in advancir^ 
righteousness among an otherwise wicked community. There was thus both public 
and private interests inv<)lved in all the three incidents. In the second incident 
Khidr uses the word "we", showing that he was associating in his act the public 
authorities of the place, who had been eluded by tiie outiaw. 

2426 Ag-e of full strength: 17:34 and n. 2218. 



197 



The Noble Qur'an 



2427 Those who act, not from a whim or a private impulse of their own, but from 
higher authority, have to bear the blame, with the vulgar crowd, for acts of the 
greater wisdom and utility. In human affairs many things are inexplicable, which 
are things of the highest wisdom in the Universal Plan. 

83. They ask thee concerning Dhu al Qarnayn.(2428) 
Say, "I will rehearse to you something of his story." 

2428 LitcriiUy, "tlie U wo-horned One", the King with the I'wo Horns, or the Lord 
of the Two Epochs. Who was he? In what age, and where did he live? The 
Qur'an gives us no material on which we can base a positive answer. Nor is it 
necessary to find an answer, as the story is treated as a Parable. Popular opinion 
identifies Dhu al Qamayn with Alexander the Great. An alternative suggestion is 
an ancient Persian King, or a prehistoric Mimyarite King. See a brief account of 
the controversy in Appendix VI printed at the end of tliis Siinih. Dhu al Qamayn 
was a most [lowerful king, but it was Allah, Who, in Ilis uni\'ersal Plan, gave him 
|)o\\er and pr<>\i<le(l him with the wa\s and means tor his great work. His sway 
extended over East and West, and over people ot diverse civilisations, tie was just 
and righteous, not selfish or grasping. He protected the weak and punished the 
unlawful arid the turbulent Three of his expeditions are described in the text, 
each embodying a great ethical idea involved in the possession of kingship or 
power. 

84. Verily We established his power on earth, and We 
gave him the ways and the means to all ends. (2429) 

2429 Great was his power and great were his o[)portimities ("ways and means"), 
which he used tor justice and righleousness. But he recognised ihal his ])<>wer and 
opportunities were given to him as a trust by Allah. He had faith, and did not 
forget Allah. 

85. One (such) way he followed, 

86. Until, when he reached the setting of the sun, (2430) 
he found it set in a spring of murky water: Near it he 
found a People: We said: "O Zul-qarnain! (thou hast 
authority,) either to punish them, or to treat them 
with kindness. "(2431) 

2430 This is the iirst of the three e])isodes here mentioned, his expedilion to the 
west. "Reaching tlie setting of the sun" tloes not mean the extreme west, for tliere is 
no such thing. West and East are relative terms. It means a western expedition 
terminated by a "spring of murky water." This has puzzled Commentators, and 
they have understtjod this to mean the dark, tempestuous sea. If Dhu al Qarnayn 
is Alexander the Great, the reference is easily understood to t)e the Lychnitis (now 
Ochrida), west of Macedonia . It is fed entirely by underground springs in a 
limestone region, where the water is never very clear. (See Appendix VI at the end 
of the Surah). 

2431 He had great power and great opportunity. He got authority over a turbulent 
and unruly peo[)le. Was he going to be severe with them and chastise them, or 
was he going to seek peace at any price, /.c, to wink at violence and injustice so 
long as it did not affect his power? 1 le chose the better course, as described in the 
next \erse. To protect the weak and the innocent, he punished the guilty and the 
headstrong, but he remembered always tliat tlie ti ue Punishment would come in 
the Hereafter-the true and final justice before the throne of Allah. 

87. He said: "Whoever doth wrong, him shall we punish; 
then shall he be sent back(2432) to his Lord; and He 
will punish him with a punishment unheard-of 
(before). 

2432 I'hough most powerful among kings, he remembered that his power was but 
human, and given by Allah. His punishments were but tentative, to preserve the 
balance of this life as he could appraise it. Even if his punishment was capital 
("wror^doer sent bad to his Lord") it was nothing compared to the dire 
consequences of sin, in the final Justice of Allah. 

88. "But whoever believes, and works righteousness/- he 
shall have a goodly reward, and easy will be his task 
as We order it by our Command. "(2433) 

2433 He never said like Pharaoh, "I am your Lord Most High!" (79:21). On the 
couti"ar\', his ])unishmenis were huml>l\' regulated as not being final, and he laid 
more stress on llie good he could do to those who lived normal Ywcs in faith and 
righteousness. His rule was easy to tliem: he imposed no heavy tasks because of 
his power, but gave every opportunity to rich and poor for the exercise of virtue 
and goodness. Such is the spiritual lesson to be learned from the first episode. 

89. Then followed he (another) way. 



90. Until, when he came to the rising of the sun,(2434) 
he found it rising on a people for whom We had 
provided no covering protection(2435) against the 
sun. 

2434 We now come to tlie second episode. This is an expedition to the east. 
"Rising of the sun* has a meaning corresponding to "setting of the sun" in 18:86. as 
explained in n. 2430. 

2435 The people here lived very simple lives. Perhaps the climate was hot, and 
they required neither roofs over their heads, nor much clothing to protect them 
from the sun. What did he do with them? See next note. 

91. (He left them) as they were: We completely 
understood what was before him. (2436) 

2436 They were a primitive people. He did not fuss over their primitiveness, but 
left them in the enjoyment of peace and tranquillity in their own way. In this he 
was wise. Power is apt to be intolerant and arrogant, and to interfere in everything 
that does not accord with its own glorification. Not so Dhu al Qarnayn. He 
recognised his own limitations in tlie sight oi Allah: man never completely 
understands his own position, but if he devoutiy looks to Allah, he will hve and let 
live. This is the spiritual lesson from the second episode. 

92. Then followed he (another) way, 

93. Until, when he reached (a tract) between two 
mountains,(2437) he found, beneath them, a people 
who scarcely understood a word. (2438) 

2437 The geography ol the place (il geograph\' is rele\anl in a jiarable story) is 
discussed in Apjiendix VI at the end of this Surah {C'f. 21:96). 

2438 It does not mean diat tiiey had no speech. It means tiiat diey did not 
understand the speech of the Conqueror. But they had parleys with him (through 
interpreters), as is evident from the verses following (18:94-98). 

94. They said: "O Zul-qarnain! the Gog and Magog 
(people)(2439) do great mischief on earth: shall we 
then render thee tribute in order that thou mightest 
erect a barrier between us and them? 

2439 Who were llie Clog and Magog pe<)])le? This question is connected with the 
t}uestion, who was Dim al Qania\n:' Some discussion on the question will be 
found in A])])eudix VI at the end of this Surah. 

W'lial we are mainly concerned witli is the spiritual interpretation, 'f'he Cou(iueror 
had now arri\e<f among a jjcople who were different in speech and race Ironi him, 
but not (juite fjrimitive, for they were skilled in the working ol metals, and could 
fiuuiish blocks (or bricks) of iron, melt metals with bellows or l)lo\\"])i])es, and 
])repare molten lead (I8:9fi). Ap])arentl\' they were a peaceal)le and industrious 
race, much subject to incursions from wild uibes wlio are called Gog and Magog. 
Against these tribes they were willing to purchase immunity by paying the 
Conqueror tribute in return for protection. The permanent protection they 
wanted was the closing of a mountain gap through which the incursions were 
made. 

95. He said: "(The power) in which my Lord has 
established me is better (than tribute):(2440) Help 
me therefore with strength (and labour): I will erect a 
strong barrier between you and them: 

2440 Dim al Qarua™ was not greedy and did not want to imj)ose a tribute to he 
earned awa\' from an industrious population. He understood ihe ])ower which 
Allah had gi\cn him, to in\<>h"e duties and res]H)nsibilitics on his ])ari-lhe dut\' of 
])r<>tecting his subjects without imposing too liea\"\' a taxation on them. He would 
provide die motive force and organising skill. Wtmld tiiey ohey him au<f provide 
the material and labour, so that they could close the gap with a strong barrier, 
probably with well-secured gates? The word radm, translated "Barrier," does not 
necessarily mean a wall, but radier suggests a blocked door or entrance. 

96. "Bring me blocks of iron. "(2441) At length, when he 
had filled up the space between the two steep 
mountain-sides. He said, "Blow (with your bellows)" 
Then, when he had made(2442) it (red) as fire, he 
said: "Bring me, that I may pour over it, molten lead." 

2441 1 understand the defences erected to have been a strong barrier of iron, with 
iron Gates. The jambs of the Gates were constructed with blocks or bricks of iron. 



198 



The Noble Qur'an 



and the interstices filled up with molten lead, so as to form an impregnable mass 
of metal. It may be that there was a stone wall also, but that is not mentioned. 
There was none in the Iron Gate near Bukhara ; see Appendix VI at the end of 
his Surah. 

2442 Made it (red) as Sre, what does "it" refer to? Probably to the iron, either in 
sheets or blocks, to be welded with molten lead. 

97. Thus were they made powerless to scale it or to dig 
through it.(2443) 

2443 The iron wall and gates and towers were sufficiently high to prevent their 
being scaled and sufficiendy strong with welded metal to resist any attempt to dig 
through rhcm. 

98. He said: "This is a mercy from my Lord:(2444) But 
when the promise of my Lord comes to pass. He will 
make it into dust; and the promise of my Lord is true." 

2444 After all the effort which Dim al Qamayn has made for tlieir protection, he 
claims no credit for himself beyond that of discharging his duty as a ruler. He 
turns their attention to Allah, Who has provided the ways and means by which 
they can be helped and protected. But all such human precautions are apt to 
become futile. The time must come when they will crumble into dust. Allah has 
said so in His Rcvchition; and His word is tnic. 

And so die spiritual lesson from the third episode is: Take human precautions 
and do all in your power to protect yourselves from evil. But no protection is 
complete unless you seek the help and grace of Allah. The best of our precautions 
must crumble to dust when the appointed Day arrives. 

99. On that day We shall leave them to surge like waves 
on one another:(2445) the trumpet will be blown, and 
We shall collect them all together. 

2445 And so we pass on to the Last Days before the Great Summons comes from 
Allah. All human barriers will be swept away. There will be tumultuous rushes. 
The Trumpet will be blown, ;ukI the Jiidgemeur will be set on foot. 

100. And We shall present Hell that day for Unbelievers 
to see, all spread out,-(2446) 

2446 H men h;ul scoffed al Failli and the Hereafter, their eyes will be opened 
now, and lhe\' will see the len'il>lc Rcalit}'. 

101. (Unbelievers) whose eyes had been under a veil 
from remembrance of Me, and who had been unable 
even to hear.(2447} 

2447 Those very men who reftxsed to see the many Signs of Allah which in this 
world convey His Message and to hear the Word of the Lord when it came to 
them, will then see without any mistake the consequences fully brought up before 
them. 

102. Do the Unbelievers think that they can take My 
servants as protectors besides Me? Verily We have 
prepared Hell for the Unbelievers for (their) 
entertainment. 

103. Say: "Shall we tell you of those who lose most in 
respect of their deeds?-(2448) 

2448 That is, those who prided themselves on their works in this life, and now 
find that those works are of no avail. Their loss is all the greater because ilicy liad 
a misplaced confidence in their own deeds or in the assistance of false "protectors". 
Allah is the only Protector: no one else's protection is of any use. 



104. "Those whose efforts have been wasted in this life, 
while they thought that they were acquiring good by 
their works?"(2449) 

2449 Many people have such a smug sense of self-righteousness that while they go 
on doing wrong, they think that they are actjuiring merit. So, in charity, all the 
elements that make for outward show or selfishness (as to get some worldly 
advantage) nullify the deed of charity. In the same way, hypocrites sometimes 
affect to be surprised that their declared effort for somebody's good is not 
appreciated, when they are really seeking some hidden gain or false glory for 
themselves. The sincere are only those who believe in their spiritual responsibility 
and act in Allah's sight 

105. They are those who deny the Signs of their Lord and 
the fact of their having to meet Him (in the 
Hereafter): vain will be their works, nor shall We, on 
the Day of Judgment, give them any Weight. (2450) 

2450 What weight can be attached to works behintl which the motives are not 
pure, or are positively evil? They are either wasted or count against those who 
seek to pass them off as meritorious! 

106. That is their reward. Hell, because they rejected 
Faith, and took My Signs and My Messengers by way of 
jest.(2451) 

2451 False motives, pretence, deception, and hypocrisy, flourish because people 
do not take the higher life seriously. Tn effect they treat it as ajest. Signs and 
Messengers are sent as a special and personal Mcrey Ironi Allah, and lor such 
things the first person singular is used as in this verse, even when it involves a 
sudden transition from the first person plural as in the last verse. 

107. As to those who believe and work righteous deeds, 
they have, for their entertainment, the Gardens of 
Paradise,(2452) 

2452 Fmhws 'm Persian means an enclosed place, a park. In technical theological 
language the word is used for the inner circle of Heaven, or the highest 1 leaven, 
the destination of those who perfectiy fulfil both requirements, viz.: a sound faith, 
and perfectiy righteous conduct. Small faults in either respect are forgiven; the 
Mercy of Allah slci)s in. (R). 

108. Wherein they shall dwell (for aye): no change will 
they wish for from them. 

109. Say: "If the ocean were ink (wherewith to write out) 
the words of my Lord,(2453) sooner would the ocean 
be exhausted than would the words of my Lord, even 
if we added another ocean like it, for its aid." 

2453 The Words and Signs and Mercies of Allah are in all Creation, and can 
never be fulK' set out in human language, however extended our means may be 
imagined (o be. 

110. Say: "I am but a man like yourselves, (but) the 
inspiration has come to me, that your Allah is one 
Allah, whoever expects to meet his Lord, let him work 
righteousness, and, in the worship of his Lord, admit 
no one as partner.(2454) 

2454 Righteousness and true respect for Allah-which excludes the worship of 
an\lhing else, wherher idols, or deified men, or forces of nature, or faculties of 
man, or Self-tliese are tlie criteria of true worship. 



199 



The Noble Qur'an 



1 9. Maryam (Mary) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Kaf. Ha. Ya. Ain. Sad. (2455) 

2455 This is the only Surah which begins with these five Abbreviated Letters, Kaf, 
Ha Ya 'Ayn, Sad. For Abbreviated Letters generally, see Appendix I. 



As stated in my note 25, such Letters are Symbols, of which the true meaning is 
known to Allah alone. We should not be dogmatic about any conjectures that we 
make. According to the interpretation of the last letter Sad, suggested in n. 989 to 
7:1. I should be disposed to accept Sad vA{\\ the meaning of Qisas, i.e., stories of 
the Pnjphets. The main figures referred to here arc: Zakariya, Yahya, Maryam, 
Isa, and Ibrahim: the others are mentioned but incidentally. The strong letter in 
Zakariya, is K; in Ibrallini. II; in YaliYa and perhajis MarYam, Y; and in Isa,— A 
('Ayn). H also comes in Harun (Aaron), and tlie Arabic 'comes in all the 
names including Isma'il and Idris. I offer this suggestion with some diffidence. 
The suggestion of the Tafsir Kabiris that the letters stand for attributes of Allah: K 
for Kafi (the One sufficient in Himself); H. for Hadi (He who guides); Y. for Yad 
(Hand as a symbol of Power and Authority, Cf. 48;10, "The Hand of Allah is 
above their hands"); A- for ' Aliin (the All-Knowing); and S for Sadiq (The True 
One). 

2. (This is) a recital(2456) of the Mercy of thy Lord to 
His servant Zakariya. 

2456 I he Mercy ot Allah to Zakariya was shown in many ways: (1) in the 
acceptance of his prayer; (2) in bestovmig a son like Yahya; and (3) in the love 
between father and son, in addition to the work which Yahya did as Allah's 
Messenger for the world. Cf. 3:38-41 and notes. There the public ministry was the 
point stressed; here the beautiful relations between the son and the father. 

3. Behold! he cried to his Lord in secret,(2457) 

2457 In secret: because he feared that his own faniih' and rclali\cs were going 
wrong (f9:,5), and he wanted to keep the lamp of Allali burning bright. He could 
not \er\ well mention the fear about his colleagues (who were his relations) in 
|)ul)lic. 

4. Praying: "O my Lord! infirm indeed are my bones, and 
the hair of my head doth glisten with grey: but never 
am I unblest, O my Lord, in my prayer(2458} to Thee! 

2458 This preface shows the fervent faith of Zakariya. Zakariya was a priest of the 
Most High Allah. His office was the Temple , and his relatives were his 
colleagues. But he found in them no true spirit of the service of Allah and man. 
He was filled with anxiety as to who would uphold the godly ideas he had in mind, 
which were strange to his worldly colleagues. 

5. "Now I fear (what) my relatives (and colleagues) (will 
do) after me: but my wife is barren: so give me an 
heir(2459) as from Thyself,- 

2459 His was not nicrch' a \ ulgar desire for a son. II il had been, he would \v,w'c 
prayed much earlier in his life, when he was a young man. He was too full of true 
piety to put merely selfish things into his prayers. But here was a public need, in 
the service of the Lord. He was too old, but could he perhaps adopt a child-who 
would be an heir "as from Allah?" (See n. 380 to 3:38). 

6. "(One that) will (truly) represent me, and 
represent(2460) the posterity of Jacob; and make 
him, O my Lord! one with whom Thou art well- 
pleased!" 

2460 It is true that, an heir inherits property', but his higher dut\' is to represent in 
evenlhing the pcrs(>nalit\' of him from whom he inhcrils. It is doubtful whether 
Zakarna had Auy worldh' ])r<)pcrly. Hul he had ciiaractcr and \ irtue, as a man ol 
God, and tliis he wanted to transmit to his heir as his most precious possession. It 
was almost the most precious possession of the posterity of Jacob. The people 



around him had fallen away from Allah's Message. Could his heir, like him, try 
and renew it? 

7. (His prayer was answered): "O Zakariya! We give thee 
good news of a son: His name shall be Yahya: on none 
by that name have We conferred distinction 
before."(2461) 

2461 This was John the Bajitist, the forerunner ol Jesus. In accordance with his 
fatlier's prayer he, and Jesus for whom he prepared tlie wa>', renewed tlie Message 
of Allah, which had been corrupted and lost among the Israehtes. The Arabic 
form Yahya suggests "Life*. The Hebrew form is Johanan, which means 'Jehovah 
has been Gracious". Cf. Hmimnn in verse 13 below. It does not mean that the 
name was given for the first time, for we read of a Johanan the son of Careali in II 
Kings, 25:23, an otherwise obscure man. It means that Allah had, for the first 
time, called one of His elect by that name. 

8. He said: "O my Lord! How shall I have a son, when my 
wife is barren and I have grown quite decrepit from 
old age?" 

9. He said: "So (it will be):(2462) Thy Lord saith, 'That 
is easy for Me: I did indeed create thee before, when 
thou hadst been nothing! '"(2463) 

2462 Who is the "He" in tiiis clause!' As 1 lia\ c consuiied il, loll(.n\in<; liic majority 
of Ctjmmentators, it means the anj;cl wiio brougiit tlie message Irom Allaii. Cf. 
19:21 below. But some Commentators construe it to refer to Zakari\a. In thai case 
the meaning will be: Zakariya. after a litde reflection said (in his wonder) "So!", i.e. 
"Can it really be so? Can I really have a son in my old age?" The speech following, 
"Thy Lord saith," etc., will then be taht of the angel-messenger. 

2463 E\cr\" man wa>i nolhint;\)u>>l belorc he \\a>, created, i.e., ins ])er>>onality was 
called into iieuig i)y Aliali. K\en i[ ihcrc are nialerial jn'ocesses m lorniing the 
body, in accordance wiih ihc hn\>i o[ nature, the real creati\"e force is in Allah. But 
here there is a subder meaning. John was die harbinger of Jesus, preparing die way 
for him: and this sentence also prepares us for the more wonderful birth of Jesus 
himself: see verse 21 below. Everything is possible with Allah. 

10. (Zakariya) said: "O my Lord! give me a Sign. "(2464) 
"Thy Sign," was the answer, "Shall be that thou shalt 
speak to no man for three nightS/(2465) although 
thou art not dumb." 

2464 The "Sign", I understand, was not in order to convince Zakariya that the 
Lord's promise was true, for he had faith; but it was a symbol by which he was to 
show in his conduct that he \i"as to conform to his new destiin' as the lather of 
Yah\a who was lo conic. Yah\a was to take uj) ihc work, and Zakariya was to l)e 
silent, although the latter was sound in body antl diere was nodiing to prevent him 
from speakir^. 

2465 Com[)are this verse vyath 3:41. The \ ariations are interesting. Here it is Tor 
diree nights": there it is "for three days". The meaning is the same, for a day is a 
])eriod ol 21 hours. But the point o! \"iew is dillereiit in each case. There it was 
Ironi ihc ])()iiiE ol \iew ol die L'lninah or C.'oiigiet^alioii, among whom he worked 
In' day; here the point ol \iew is dial o! his iiidi\idual soul, which s])ciit the nights 
in pra\er and praise. Notice again diat at the end o! die next \crse, wc lia\e here, 
"In the morning and in die evening", and at the end of 3:4 f, "In die evening and in 
the morning"- showing again that the point of view is reversed. 

11. So Zakariya came out to his people from him 
chamber: He told them by signs to celebrate Allah. s 
praises in the morning and in the evening. 

12. (To his son came the command):(2466) "O Yahya! 
take hold of the Book with might": and We gave him 
Wisdom(2467) even as a youth, 

2466 Time passes. The son is bom. In this section of the Surah the centre of 
interest is Yahya, and the Instruction is now given to him. 'Keep fast hold of 
Allah's revelation with all your might': for an unbelieving world had either 



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corrupted or neglected it, and Yahya O^ohn the Baptist) was to prepare the way for 
Jesus, who was coming to renew and re-interpret it. 

2467 Hukni, translated Wisdom, ini])Iics something more lhan Wisdom; it is tlie 
Wisdom or Judgement tliat is entided to judge and command, as in tlie matter ot 
denouncir^ sin. 

13. And piety (for all creatures) as from Us, and 
purity:(2468} He was devout, 

2468 John the Baptist did not live long. He was imprisoned by Herod, the tetrarch 
(provincial ruler under the Roman Empire ), whom he had reproved for his sins, 
and eventualK' l>ehe;u!ed at die instigation of a woman with whom Herod was 
infatuated. But e\"eu in his yoiuig life, he was granted (1) wisdom hy Allah, tor he 
holdly deuoiuieed sin: (2) gentle ])it>' and hne tor all Allah's creatures, for he 
moved among tlie humble and lowly, and despised "soft raiment": and (H) purity of 
life, for he renounced the world and lived in the wilderness. All his work he did in 
his youth. These things showed themselves in his conduct, for he was devout, 
showing love to Allah and to Allah's creatures, and more particularly to his parents 
(for we are considering that aspect of his life): this was also shown by the fact that 
he never used violence, from an attitude of arrogance, nor entertained a spirit of 
rebellion against divine Law. (R). 

14. And kind to his parents, and he was not overbearing 
or rebellious. 

15. So Peace on him the day he was born, the day that he 
dies, and the day that he will be raised up to life 
(again)!(2469) 

2469 This is sjjokcn ;is in the lifetime ot YmIivm. PcMce aiul Alhili's Blessings were 
on him when he was horn; they eontiniie when he is about lo (he an unjust death 
at the hands of a tyrant; and they will be speeially manifest at tlie Day of 
Judgement 

16. Relate in the Book (the story of) Mary,(2470) when 
she withdrew from her family to a place in the 
East. (2471) 

2470 Cf. the story of Mary as related in 3:42-51. Here the whole theme is 
different: it is the personal side of the spiritual experiences of the worshippers of 
Allah in relation to dieir families or environment. 

2471 To a pn\ale easleru (•haml)er, perhajxs in ihe Temple . .She \veut into 
privacy, Irom her ])eople and [roui ])eoplc lu general, lor prayer and de\x)tion. It 
was in tliis state ot purity diat the angel appeared to her in the shape ot a man. She 
thought it was man. She was frightened, and adjured him not to invade her 
privacy. 

17. She placed a screen (to screen herself) from them; 
then We sent her our angel, and he appeared before 
her as a man in all respects. 

18. She said: "I seek refuge from thee to ((Allah)) Most 
Gracious: (come not near) if thou dost fear Allah." 

19. He said: "Nay, I am only a messenger from thy Lord, 
(to announce) to thee the gift of a holy son. (2472) 

2472 Allah had destined her to be the mother of the Prophet Jesus Christ, and 
now had come the time when this should be annoimced to her. 

20. She said: "How shall I have a son, seeing that no 
man has touched me, and I am not unchaste?" 

21. He said: "So (it will be): Thy Lord saith, 'that is easy 
for Me: and (We wish) to appoint him as a Sign unto 
men and a Mercy from Us':(2473) It is a matter (so) 
decreed."(2474) 

2473 The mission of Jesus is announced in two ways (1) he was to be a Sign to 
men; his wonderful birth and wonderful life were to turn an ungodly world back to 
Allah: and (2) his mission was to bring solace and salvation to the repentant. This, 
in some way or otlicr, is the case with all prophets of Allah, and it was pre- 
cmincnriy so in the case of the Prophet Muhammad. But the point here is that the 
Israelites, to whom Jesus was sent, were a hardened race, for whom the message 
of Jesus was truly a gospel ot Mercy. 



2474 For anythir^ that Allah wishes to create. He says "Be," and it is (Cf. 3:47). 
There is no interval between His decree and its accomplishment, except such as 
He imposes by His decree. Time may be only a projection of our own minds on 
this world of relativity. 

22. So she conceived him, and she retired with him to a 
remote place. (2475) 

2475 The annunciation and the conception, we may suppose, took place in 
Nazareth (of Galilee), say 65 miles north of Jerusalem . The deli\en took place in 
Bethlehem about 6 miles south of Jerusalem . It was a remote place, not only with 
reference to the distance of 71 miles, but because in Bethlehem itself the birth was 
in an obscure comer under a palm tree, from which perhaps the babe was 
afterwards rcnun cd to a manger in a stable. 

23. And the pains of childbirth drove her to the trunlc of a 
palm-tree: She cried (in her anguish): "Ah! would that 
I had died before this! would that I had been a thing 
forgotten and out of sight!"(2476) 

2476 She was but human, and suffered the pangs of an expectant mother, with no 
one to attend to her. The circumstances being peculiar, she had gotten far away 
from her people. 

24. But (a voice) cried to her from beneath the (palm- 
tree): "Grieve not! for thy Lord hath provided a rivulet 
beneath thee; 

25. "And shaice towards thyself the trunk of the palm- 
tree: It will let fall fresh ripe dates upon thee. (2477) 

2477 Unseen Providence had seen that she should not suffer from thirst or from 
hunger. The rivulet provided her with water also for ablutions. 

26. "So eat and drink and cool (thine) eye. (2478) And if 
thou dost see any man, say, 'I have vowed a fast to 
((Allah)) Most Gracious, and this day will I enter into 
not talk with any human being ' "(2479) 

2478 CooJ dune eye. hi\ i<liom tor "comfort thyself and be glad". The literal 
meaning should not, however, be lost sight of. She was to cool her eyes (perhaps 
hill of tears) with the fresh water of the rivulet and take comfort that a remarkable 
babe had been born to her. She was also to look around, and if any one came 
near, was lo decline all conversation. It was quite true: she was under a vow, and 
could not talk io any one. 

2479 She was to decline all coiiversauon with man or woman, on tlie plea ot a vow 
to Allah. The "fast" here does not mean abstinence from eating or drinkir^. It 
means abstinence from speakir^ to any human-being. (Eds.) 

27. At length she brought the (babe) to her people, 
carrying him (in her arms). They said: "O Mary! truly 
an amazing thing hast thou brought!(2480) 

2480 The amazement ot the jieople knew no bounds. In any case they were ready 
to think the worst of her, as she disap[)eared from her kin for some time. But now 
she comes, shamelessly parading a babe in her arms! I Io\v she had disgraced the 
house of Aaron, the fountain of priesthood! We may suppose that the scene took 
place in the Temple in J erusalem , or in Nazareth (Cf. 4:156). 

28. "O sister of Aaron!(2481) Thy father was not a man 
of evil, nor thy mother a woman unchaste!" 

2481 Aaron, the brother of Moses, was the first in the line of Israelite priesthood. 
Mary and her cousin Elisabeth (mother of Yahya) came of a priestiy family, and 
were therefore "sisters of Aaron' or daughters of Imran (who was Aaron's father). 
See n. 875 to 8:35. Mary is reminded of her high lineage and the exceptional 
morals ot her father and mother. How, they said, she had fallen, and disgraced the 
name ot her progenitors! 

29. But she pointed to the babe.(2482) They said: "How 
can we talk to one who is a child in the cradle?" 

2482 What coukl Mar\ do! How could she explain? Would they, in their 
censorious mood, accept her explanation? All she could do was to point to the 
child, who, she knew, was no ordinary child. And the child came to her rescue. By 
a miracle he spoke, defended his mother, and preached-to an unbelieving 
audience. See 3:46, and n. 388. 



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30. He said: "I am indeed a servant of Allahi. He hath 
given me revelation and made me a prophet; 

31. "And He hath made me blessed wheresoever I be, 
and hath enjoined on me Prayer and Charity as long as 
I live;(2483) 

2483 There is a parallelism tliroughout the accounts of Jesus and Yaliya, with 
some variations. Both the parallelisms and the variations are interesting. For 
instance Jesus declares at the very outset that he is a servant of Allah, thus 
negativing the false notion that he was Allah or the son of Allah, The greatness of 
Yahya is described in 19:12-13 in terms that are not applied to Jesus, but the 
verses 19:14-15 as applied to Yahya are in almost identical terms with those 
applied to Jesus here (19:32-33). Devotion in Prayer and Charity is a good 
dcscriyjtion of the Church of Christ at its best, and pity, purity, and devotion in 
Yali\;i arc a good description of the ways leading to Prayer and Charity, just as 
John led lo Jesus. 

32. "(He) hath made me kind to my mother, and not 
overbearing or miserabie;(2484) 

2484 Overbearing violence is not only unjust and Iwmful to those on whom it is 
practised; it is perhaps even more harmful to the person who practises it, for his 
soul becomes turbid, unsettled, and ultimately unhappy and wretched-the state of 
those in Hell. Here the negative (|ualides are "not overbearing or miserable". As 
applied to John they were "not overbearing or rebellious." John bore his 
punishment from the State without any protest or drawing back. 

33. "So peace is on me the day I was born, the day that I 
die, and the day that I shall be raised up to life 
(again)"!(2485) 

2485 Cf. 19:15, and n 2469. Christ was not crucified (4:157). (R). 

34. Such (was) Jesus the son of Mary: (it is) a statement 
of truth, about which they (vainly) dispute. (2486) 

2486 I'he tlisputations about the nature of Jesus Christ were vain, but also 
persistent and sanguinary. The modem Christian churches have thrown them into 
the background, but they would do well to abandon irrational dogmas altogether. 

35. It is not befitting to (the majesty of) Allah that He 
should beget a son. Glory be to Him! when He 
determines a matter. He only says to it, "Be", and it 
is.(2487) 

2487 Begetting :i soil is m physie:il act (le])eiKliiig on the needs of men's animal 
nature, .\llah MosI Iligii is iiulepeiKlent ol all needs, and it is (leix)g;itoi \ to I Inn 
to atti ibute sueh an aet to Him. It is merely a relie ot pagan and andiropomoipliie 
materialist superstitions. 

36. Verily Allah Is my Lord and your Lord: Him therefore 
serve ye: this is a Way that is straight.(2488} 

2488 As opposed to the crooked superstitions which take reiuge in all sorts of 
metaphysical sophistries to prove three in one and one in three. In the Qur'an 
there is no crookedness (18:1). Christ's teaching was simple, like his life, but the 
Christians have made it crooked. 

37. But the sects differ among themselves: and woe to 
the unbelievers because of the (coming) 
Judgment(2489) of a Momentous Dayl 

2489.///f^'t7?/t7//tlie word in the original is Mnshhud , wliieli implies many tilings: 
(1) the time or place where e\ ideiiee is taken, as in a Court ol .Judgement; (2) the 
time or place where people are produced (to be judged); and (3) die occasion for 
such production for the taking of evidence. A very expressive phrase for the Day 
of Judgement. 

38. How plainly will they see and hear, the Day that they 
will appear before Us! but the unjust today are in 
error manifest!(2490) 

2490 Cf. 50:20-35, and that whole passage, where the Resurrection is described. 
(R). 



39. But warn them of the Day of Distress,(2491) when 
the matter will be determined: for (behold,) they are 
negligent and they do not believe! 

2491 Hasrah: Sighs, sighing, regrets, distress. 

40. It is We Who will inherit(2492) the earth, and all 
beings thereon: to Us will they all be returned. 

2492 Cf. 3:180, n. 485; 15:23 n. 1964. Material property passes from one to 
another: when one dies another inherits it Allah gives life and death, and all that 
sun i\ es after physical death goes back to Allah, the original source of all things 
(see also 19:20). 

41. (Also mention in the Book (the story of) Abraham: He 
was a man of Truth, a prophet. 

42. Behold, he said to his father: (2493) "O my father! 
why worship that which heareth not and seeth not, 
and can profit thee nothing? 

2493 The reference to Abraham here is in relation to his tender solicitude lor his 
father, who had not received the light of Unity, and to whom Abraham wanted to 
be a guide and friend. 

43. "O my father! to me hath come knowledge which 
hath not reached thee:(2494) so follow me: I will 
guide thee to a way that is even and straight. (2495) 

2494 Some are more receptive to Light than others. It is their duty and privilege to 
guide and point to the right Way. 

2495 Sinviy:u] —right, smooth, e\eii; r()m]ilete, pcilect; hence the derned 
nieanmgs; in 19:10, in lull ])ossession ol all die physical senses'; in tiiat context, 
'not dumb': in 19:17, when the angel appears in the form of a man, 'completely 
like' a man, a man 'in all res])ects.' 

44. "O my father! serve not Satan: for Satan is a rebel 
against ((Allah)) Most Gracious.(2496) 

2496 The rebellion is all the more heinous and inexcusable, considering that 
Allah is Most Just, Most Merciful, Most Gracious. 

45. "O my father! I fear lest a Penalty afflict thee(2497) 
from ((Allah)) Most Gracious, so that thou become to 
Satan a friend." 

2497 To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a 
degradation of our nature, a Penalty which Allah imposes on our deliberate 
rejection of the Truth. And the friendliness to Evil also implies the sharing of the 
outhuM v ol Evil. 

46. (The father) replied: "Dost thou hate my gods, O 
Abraham? If thou forbear not, I will indeed stone 
thee: Now get away from me for a good long 
while!"(2498) 

2498 Note the gende persuasive tone of Abrahiim in his speeches in 19:42-45 (for 
we may suppose those sentences to sum up a long course of arguments) and in 
19:47-48, contrasted with the brusque and repellent tone of the father's reply in 
this verse. The one was the outcome of the true Light which had come to 
Abr;ih;im from Allah, as the other was the outcome of Pagan arrogance and the 
\\or.shi]> <)I brute force. The spiritual lesson from this episode of Abraham's life 
may be slated in four [jropositions: (I) the [jious son is dutiful to his father and 
wishes hini well in all things, material and spiritual; (2) it the lather retuscs Allah's 
Light, die son will do his utmost to bring such Light to the father; (3) having 
received the Light, the son will never renounce that Light, even if he has to forfeit 
his father's love and renounce his home; (4) even if the father repels him and turns 
him out, his answer will be a soft answer, full of love and forgiveness on the one 
hand, but firmness on behalf of Truth on the other. 

47. Abraham said: "Peace be on thee: I will pray to my 
Lord for thy forgiveness: (2499) for He is to me Most 
Gracious. 

2499 Cf. 9:114, where tliis promise of Abraham to pray for his father is referred 
to, and its limitations pointed out. 



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48. "And I will turn away from you (all) and from those 
whom ye invoke besides Allah. I will call on my Lord: 
perhaps, by my prayer to my Lord, I shall be not 
unblest."(2500) 

2500 Abraham left his tatlicr and the home of his fathers ( Ur of the Chaldees) 
and never returned. He left because he was turned out, and because it was not 
possible for him to make any compromise with what was false in religion. In 
return for abuse, he spoke gentle words. And he expressed his fervent hope that at 
least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a 
prefigurement of another Hijrah many centuries later! In both cases the prayer 
was abundantly fulfilled. 

49. When he had turned away from them and from those 
whom they worshipped besides Allah, We bestowed 
on him Isaac and Jacob, and each one of them We 
made a prophet.(2501) 

2501 Isaac and Isaac's son Jacob arc mentioned here as earning on one line of 
Abraham's traditions. The other line was carried on by Ismail, who is nicnlioncd 
independently five verses lower down, as his line got special honour in tlie Holy 
Prophet of Islam. That is why his mention conies after that of Moses Cf. 2 1 :72. 

50. And We bestowed of Our Mercy on them, and We 
granted them lofty honour on the tongue(2502) of 
truth. 

2502 Abraham and his son and grandson Isaac and Jacob, and their line, 
maintained the banner of Allah's spiritual truth for many generations, and they 
won deservedly high praise— the praise of truth— on the tongues of men. Abraham 
prayed that he should be praised by the tongue of truth among men lo come in 
later ages: 26:84. Ordinan' praise may mean nothing: it may be due to self-flattery 
on the ])art of others or artful management by the person praised. Praise on the 
tongue ot sincere trulli is ])raise indeed! 

51. Also mention in the Book (the story of) Moses: for he 
was specially chosen, and he was a messenger (and) a 
prophet.(2503) 

2503 Moses was (1) especially chosen, and therefore prepared and instructed in 
all the wisdom of the Egyptians, in order that he might free his people from 
Egyptian bondage; there may also be a reference to Moses's tide of Katim Allah, 
the one to whom Allah syjoke without the inter\'ention of angels: see 4:164, and n. 
670); (2) he w as a prophet (imhi), in that he received inspiration; and (8) he was a 
messenger (rasul) in that he had a Book of Revelation, and an Ummah or 
organised Community, for which he instituted laws. (R). 

52. And we called him from the right side(2504) of 
Mount (Sinai), and made him draw near to Us, for 
mystic (converse). 

2504 The incident here I think refers to the incidents described more iully in 
20:9-36; a reference may also be made to Exod. 3:1-18 and 4:1-17. The time is 
when Moses (with his family) was traveUing and grazing the flocks of his father-in- 
law Jethro, just before he got his commission from Allah. The place is somewhere 
near Mount Sinai ([aba} Musa). Moses sees a Fire in the distance, but when he 
goes there, he hears a voice that tells him it is sacred ground. Allah asked him to 
put off his shoes and to draw near, and when he went near, great mysteries were 
revealed to him. He was gi\en his connnission, and his brother Aaron was given to 
him to go witii him and aid him. It is after that tliat he and Aaron went and faced 
Pharaoh in Egypt , as narrated in 7:103-144, etc. The right side of the mountain 
may mean that Moses heard the voice from the right side of the mountain as he 
faced it: or it may have the figurative meaning of "right" in Arabic, i.e., the side 
which was blessed or sacred ground (see also 20:80). (R) 

53. And, out of Our Mercy,(2505) We gave him his 
brother Aaron, (also) a prophet. 

2505 Moses was diffident, and reluctant to go to Pharaoh as he had an 
inipedmicnt in his tongue, and he asked thai his l>rolhcr Aaron should he 
associated witli him in his mission. Allah in His Mercy granted his request: 20:2,'5- 
36. 

54. Also mention in the Book (the story of) Isma'il: He 
was (strictly) true to what he promised,(2506) and he 
was a messenger (and) a prophet. 

2506 Isma'il was Dhadih Allah, i.e., the chosen sacrifice of Allah in Mushm 
tradition. When Abraham told him of the sacrifice, he voluntarily offered himself 



for it, and never flinched from his promise, until the sacrifice was redeemed by 
the substitution of a ram under Allah's commands. He was the fountainhead of 
the Arabian Ummah, and in his posterity came the Prophet of Allah. The 
Ummah and the Book of Islam reflect back the prophethood on Isma'il. 

55. He used to enjoin on his people Prayer and Charity, 
and he was most acceptable in the sight of his 
Lord.(2507) 

2507 An acceptable sacrifice: see last note. 

56. Also mention in the Book the case of Idris:(2508) He 
was a man of truth (and sincerity), (and) a prophet: 

2508 Idris is mentioned twice in the Qur'an, viz.: here and in 21:85, where he is 
mentioned among those who patientiy preserved. His identification with the 
Biblical Enoch, who "walked with God" (Gen. 5:21-24), may or may not be 
correct. Nor are we justified in interpreting verse 57 here as meaning the same 
thing as in Gen. 5:24 ("God t<K)k him"), that he was taken up without passing 
through the portals of death. All we are told is that he was a man of tnith and 
sincent\', and a ]>ro])he(, and that he had a high position among his peo])le. It is 
tiiis point wliich brings him in ihe series ot men jusi mentioned: he kept himself in 
touch with his people, and was honoured among them. Spiritual progress need 
not cut us off from our people, for we have to help and guide them. He kept to 
truth and piety in the highest station. 

57. And We raised him to a lofty station. 

58. Those were some of the prophets on whom Allah did 
bestow His Grace,- of the posterity of Adam, and of 
those who We carried (in the Ark) with Noah, and of 
the posterity of Abraham(2509) and Israel of those 
whom We guided and chose. Whenever the Signs of 
((Allah)) Most Gracious were rehearsed to 
them,(2510) they would fall down in prostrate 
adoration and in tears. 

2509 1 he earlier generations are gix>uped into thiee epochs from a spiritual point 
of view: (1) from Adam to Noah, (2) from Noah to Abraham, and (3) from 
Abraham to an indefinite time, say to the time when the Message of Allah was 
corrupted and the need arose for the final Messenger of Unity and Truth. Israel is 
another name for Jacob. 

2510 The original is in the Aorist tense, implying that the "Posterity" alluded to 
includes not only the messengers but tlieir worthy followers who are true to Allah 
and uphold His standard. 

59. But after them there followed a posterity who missed 
prayers and followed after lusts soon, then, will they 
face Destruction,-(2511) 

2511 This selfish godless posterity gains the upper hand at certain times but, even 
then there is always a minority who see the error of their ways, repent and believe, 
and live righteous lives. They are not penalised in the Hereafter because they were 
associated with the ungodly in time. They reap the full reward of their faith and 
righteousness. 

60. Except those who repent and believe, and work 
righteousness: for these will enter the Garden and will 
not be wronged in the least,- 

61. Gardens of Eternity, those which ((Allah)) Most 
Gracious has promised to His servants in the Unseen: 
for His promise must (necessarily) come to pass. 

62. They will not there hear any vain discourse, but only 
salutations of Peace:(2512) And they will have therein 
their sustenance,(2513) morning and evening. 

2512 Sahm, translated "Peace", has a much wider signification. It includes (1) a 
sense oi security and permanence, which is unknown in this life; (2) soundness, 
freedom irom detects, jjcrfection, as in the word sninn: (H) |)rcser\'ation, salvation, 
deli\'erance, as in the word snlhunn; (1) salutation, accord with those around us; (5) 
resignation, in the sense tiiat we are satisfied and not discontented; besides (6) the 
ordinary meaning of Peace, i.e., freedom from any jarrir^ element All these 
shades of meaning are implied in the word Islam, (R). 



203 



The Noble Qur'an 



2513 Rizq: literally sustenance or means of subsistence, the term covers all the 
means of perfect satisfaction of the body and soul. Morning and evening i.e., early 
and late, all the time, always. (R). 

63. Such is the Garden which We give as an Inheritance 
to those of Our servants who guard against Evil. 

64. (The angels say:)(2514) "We descend not but by 
command of thy Lord: to Him belongeth what is before 
us and what is behind us, and what Is between: and 
thy Lord never doth forget,- 

2514 We are apt to be impatient of the evils wc sec around us. We may give of 
our best service t<) Allah, and yel see no results. In our human short-sightedness 
we may complain within t>urseKes. Bui we must not he impatient. The angels of 
Grace come not haph:izardh', inil h\ connuand ot .Mlah according to His 
Universal Will and Purpose. Allah does not torget. If things are delayed, it is in 
accordance with a wise providence, which cares for all. Our plain duty is to be 
patient and constant in His service. (R). 

65. "Lord of the heavens and of the earth, and of all that 
is between them; so worship Him, and be constant 
and patient in His worship: knowest thou of any who 
is worthy of the same Name as He?"(2515) 

2515 The more we taste of the truth and mystery of life, the more do we realise 
that there is no one to be mentioned in the same breath as Allah. He is above all 
names. But when we think of His beautiful {Qualities, and picture them to 
ourselves by names which gi\e us some ideas ot Ilim, we can search the whole 
wide world of our imagination, and we shall not fmd another to be compared with 
Him in name or quality. He is the One: praise be to Him! 

66. Man says: "What! When I am dead, shall I then be 

raised up alive?" 

67. But does not man call to mind that We created him 
before out of nothing? 

68. So, by thy Lord, without doubt. We shall gather them 
together, and (also) the Evil Ones (with them);(2516) 
then shall We bring them forth on their knees round 
about Hell;(2517) 

2516 The (lisbclict in ;i liitiirc state is iiol iiicrch' ;i philosophic doubt, but m 
warped will, a disingenuous obslinac\' in lacc ol our inner spiritual instinels and 
ex])erien("es. We \\"ei'e nothing belore. (.'annol the same Allah who created us out 
ot nothing also conlinue our ])ersonality:' Bui it we rehise to accept His light and 
guidance, our state will grow worse and worse. We shall be deprived ot l lis grace. 
We shall be herded with the Evil Ones. In utter humiliation we shall be faced with 
all the consequences of our refiasal of Truth. 

2517 Roiiiid nhoiil lie//: 'Ihcvc are nian\' wa\ s leading lo e\"il, and ])eo])le geE to it 
from all round. Hence the mention of the seven Gates of Hell: see 1,*):44, and n. 
1977. (R). 

69. Then shall We certainly drag out from every sect all 
those who were worst in obstinate rebellion against 
((Allah)) Most Gracious. 

70. And certainly We know best those who are most 
worthy of being burned therein. 

71. Not one of you but will(2518) pass over it: this is, 
with thy Lord/ a Decree which must be accomplished. 

2518 Three inter])retalions are ])ossil)le: (1) The general inlcrprelalion is (hal 
every soul must pass tlirough or by or over tlie Fire. Those who have had I'aqwa 
(see n. 26 to 2:2) will be saved by Allah's Merc\', while unrepentant sinners will 
suffer the torments in ignominy. (2) If we refer (he pronoun "you" to those "in 
obstinate rebellion" in verse 69 above, both leaders and followers in sin, this verse 
only applies to the wicked. (3) Some refer this verse to the Bridge over Hell, the 
Bridge Sirat, over which all must pass to their final Destiny. This Bridge is not 
mentioned in the Qur'an. (R). 

72. But We shall save those who guarded against evil, 
and We shall leave the wrong-doers therein, 
(humbled) to their knees. 



73. When Our Clear Signs are rehearsed to them, the 
Unbelievers say to those who believe/ "Which of the 
two sides is best in point of position? Which makes 
the best show in council?"(2519) 

2519 1 he Unbelievers may, for a time, make a better show in \\'orldly position, or 
in people's assemblages where things are judged by the counting of heads. But 
Truth must prevail even in this world, and ultimately die positions must be 
reversed. 

74. But how many (countless) generations before them 
have we destroyed/ who were even better in 
equipment and in glitter to the eye? 

75. Say: "If any men go astray, ((Allah)) Most Gracious 
extends (the rope) to them, until, when they see the 
warning of Allah (being fulfilled) - either in 
punishment(2520) or in (the approach of) the Hour,- 
they will at length realise who is worst in position, 
and (who) weakest in forces! 

2520 jMlah's wanting is that every evil deed must have its punishment, and that 
there will be a Hereafter, the day of Judgement, or the Hour, as it is frequentiy 
called. The punishment of evil often begins in this very life. For instance, over- 
indulgence and excesses of all kinds bring on their Nemesis quite soon in this very 
life. But some subtler forms of selfishness and sin will be punished— as every evil 
will be |)unislied— in its own good time, as the Hour approaches. In either case, 
tlie arrogant boasting sinners will realise tliat tlieir taunt— who is best in position 
and in torcesl* (19:78)— is turned against diemselves. 

76. "And Allah doth advance in guidance those who seek 
guidance: and the things that endure. Good Deeds, are 
best in the sight of thy Lord/ as rewards/ and best in 
respect of (their) eventual returns."(2521) 

2521 These lines are the same as in 18: l(i (second clause), (\\bere see n. 2387), 
except that the word mmndda (eventual returns) is here subsitutetl tor mnal 
(hope). The meaning is practically the same: but "hope" is more appropriate in the 
passage dealing with this world's goods, and "eventual returns" in the passage 
dealir^ with sinner's specific investments and commitments in worldly position 
and organised cliques. 

77. Hast thou then seen the (sort of) man who rejects 
Our Signs, yet says: "I shall certainly be given wealth 
and children?"(2522) 

2522 Besides the man who boasts ol wealth and power in actual ]K)ssession, llicrc 
is a ly]>e ol man who boasts ot gelling llieiii in llie iulure and l>uilds his worldK' 
ho])es diereon. Is he sure:' lie denies Allah, and llis goodness and Mercy. But all 
good is in the hands ot Allali. Can such a man tlien bind Allali to bless him when 
he rejects faith in Allah? Or does he pretend that he has penetrated the mysteries 
of the future? For no man can tell what the future holds for him. 

78. Has he penetrated to the Unseen/ or has he taken a 
contract with ((Allah)) Most Gracious? 

79. Nay! We shall record what he says, and We shall add 
and add to his punishment.(2523) 

2523 Such a man deserves double punishment-for rejecting Allah, and for his 
blas[)hemies vrith His Holy Name. 

80. To Us shall return(2524) all that he talks of and he 
shall appear before Us bare and alone. 

2524 Literally, "We shall inlienl", Cf. 19:10 and n. 2192. luen if the man had 
|)roperl\' and ])ower, it niusi go back lo the source of all tilings, and the man must 
appear before the Judgement Seat, alone and unaccompanied, stripped of all the 
things Iroin which he expected so much! 

81. And they have taken (for worship) gods other than 
Allah/ to give them power and glory!(2525) 

2525 'Izza = exalted rank, power, might, the ability to impose one's will or to carry 
out one's will. 



204 



The Noble Qur'an 



82. Instead, they shall reject their worship, and become 
adversaries against them. (2526) 

2526 C/10:28-30, where the idols deny that they knew anything of their worsliip, 
and leave their worshippers in the lurch; and 5:116, where Jesus denies that he 
asked for worship, and leaves his false worshippers to the punishment or the 
mercy of Allah. 

83. Seest thou not that We have set the Evil Ones on 
against the unbelievers, to incite them with 
fury?(2527) 

2527 Under the laws instituted In Allah, when c\i\ reaches a certain stage of 
rebellion and defiance, il is leli to gather nionientuni and to rush with iur\ to its 
own destructi(m. It is given a certain amount ot respite, as a last chance: but tailing 
repentance, its days are numbered. The godly therefore should not worry 
themselves over the apparent worldly success of evil, but should get on with their 
own duties in a spirit of trust in Allah. 

84. So make no haste against them, for We but count out 
to them a (limited) number (of days). 

85. The day We shall gather the righteous to ((Allah)) 
Most Gracious, like a band presented before a king for 
honours, 

86. And We shall drive the sinners to Hell, like thirsty 
cattle driven down to water,-(2528) 

2528 Note the contrast between the saved and the doomed. The one march with 
dignity like honoured ones before a king, and the other rush in ar^ish to their 
punishment like a herd of cattle driven down by thirst to their watering place. 
Note the metaphor of the water. They rush madly for water but are plunged into 
the Fire! 

87. None shall have the power of intercession, but such a 
one as has received permission (or promise) from 
((Allah)) Most Gracious. 

88. They say: "((Allah)) Most Gracious has begotten a 
son!" 

89. Indeed ye have put forth a thing most 
monstrous!(2529) 

2529 The belief in Albih begetting a son is not a (|uestion of words or of 
specubitive thought. It is a stujjendous bbisphemy ;igainst Allah. It lowers Allah to 
the level ot an :uiinial. It combined with the doctrine ot \ic:uious atonement, it 
amounts to a neg:ition ol .Alhih's justice ;ui(l man's ])ersonal res])ousibilit\'. It is 
destructive of all moral and spiritual order, aird is condemned in the strongest 
possible terms. 

90. At it the skies are ready to burst, the earth to split 
asunder, and the mountains to fall down in utter ruin. 



91. That they should invoke a son for ((Allah)) Most 
Gracious. 

92. For it is not consonant with the majesty of ((Allah)) 
Most Gracious that He should beget a son. (2530) 

2530 This basic [jrineiple was laid down early in the :ugunieut {19:35). It w;is 
illustrated by a reference to the personal histor>' ot many messengers, including 
Jesus himself, who behaved justiy as men to their kith and kin and humbly served 
Allah. The evil results of such superstitions were pointed out in the case of many 
previous generations which went to their ruin by dishonourir^ Allah. And the 
argument is now rounded off towards the close of the Surah. 

93. Not one of the beings in the heavens and the earth 
but must come to ((Allah)) Most Gracious as a 
servant. 

94. He does take an account of them (all), and hath 
numbered them (all) exactly.(2531) 

2531 Allah has no sons or f;i\<>urites or paiasiles. sueii as we associate \iitli hum:m 
beings. On tiie oilier iiaiid e\"eiy rrciiuuc ul Ills ^cls Ills lo\e, And Ills rlienshmg 
care. Every one ot diem, however humble, is individually maiked before His 
Throne of Justice and Mercy, and will stand before Him on his own deserts. 

95. And everyone of them will come to Him singly on the 
Day of Judgment. 

96. On those who believe and work deeds of 
righteousness, will (Allah) Most Gracious bestow 
love.(2532) 

2532 His own love, and the love for man's fellow creatures, in die world and in the 
Hereafter. Goodness breeds love and peace, and sin breeds hatied and 
contention. 

97. So have We made the (Qur'an) easy in thine own 
tongue, that with it thou mayest give Glad Tidings to 
the righteous, and warnings to people given to 
contention. 

98. But how many (countless) generations before 
them(2533) have We destroyed? Canst thou find a 
single one of them (now) or hear (so much as) a 
whisper of them? 

2533 C/. 19:74, trom which this sentence is brought u]) as a reniinisceiiee, showing 
the progress of sin, the Guidance which Allah gives to the good, the degradation of 
blasphemy, the respite granted, and the final End, when personal responsibility 
will be enforced. 



20. 



Ta Ha 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ta-Ha.(2534) 



2534 For an explanation sec the IiitHxhu tioii to this Surah. If the meaning is "O 
niMii!", that is itscit ;i mystie meaning, as cx])laine(l. hiU the letters lorni a word and 
would not be elassified stricUy as Abbreviated Letters; see n. 2,5 to 2:1. Tliis, 
however, is a question of classification and does not affect the meanir^. This is 
conjectural, and no one can be dogmatic about it 



205 



The Noble Qur'an 



2. We have not sent down the Qur'an to thee to be (an 
occasion) for thy distress,(2535) 

2535 -/Vlliili's revelation may cause some human tixmble tor two reasons: (1) it 
checks man's selfishness and narrowness of view, and (2) it annoys the wicked and 
causes them to jeer and persecute. These are mere incidental things, due to man's 
own shortcomings. As far as the trouble is eoneemetl, the revelatitjn is meant to 
give a warning, so lhal jjerseculors may be reclaimed, (and ot course for men of 
faith it is comfort and consolation, though that point does not arise in this 
contexO. 

3. But only as an admonition to those who fear 
((Allah)),- 

4. A revelation from Him Who created the earth and the 
heavens on high. 

5. ((Allah)) Most Gracious(2536) is firmly established on 
the throne (of authority). 

2536 CI. 10:8, n. IHHfi. It things seem to be v\Tong in our imperfect \ision on this 
earth, we must rememl)er lhal Allah, Who eneom])asses all Creation and sits on 
the tlirone ot Grace and Mercy, is in command, and our Faith tells us that all must 
be right. Allah's authority is not like an authority on earth, which may be 
(Questioned, or which may not last. His authority is "firmly established*. 

6. To Him belongs what is in the heavens and on earth, 
and all between them, and all beneath the soil. (2537) 

2537 An exhaustive definition of everything we can conceive of— what is in the 
heavens, on the earth, or between, or within the bowls of the earth. 

7. If thou pronounce the word aloud, (it is no matter): 
for verily He knoweth what is secret and what is yet 
more hidden. (2538) 

2538 There are two im])licatK)ns. (1) \\'hate\er \<>u proless, or say aloud, gi\es no 
informalion to Allah: He knows nol onK' whal is seerel and perha])s unknown to 
others, hut whal ])eople lake special care lo conceal. (2) II docs you no good to 
make insincere protessions: your hidden motives are known to Him, Who alone 
matters. (3) If you read the Word of Allah, or if you pray to Allah, it is not 
necessary to raise your voice: in either case, Allah vdll judge you by your inner 
ihou^ts which are like an open book to Him. 

8. Allah, there is no god but He! To Him belong the most 
Beautiful Names.(2539) 

2539 ('/: 17:110 and n. 2322. Allah is all-in-all, and the most heaulilul things we 
can think ot arc reteral)le to Him. His names refer to His atti ihutcs which arc like 
titles of Honour and Glory. (R). 

9. Has the story of Moses(2540) reached thee? 

2540 The story of Moses in its different incidents is told in many places in the 
Qur'an, and in each case the phase most appropriate in the context is referred to 
or em[)hasised. In 2:49-61, it was a phase from the religious histoiy of mankind; in 
7:108-152, it was a phase from the story of the 'flmmah (or nation) ol Israel, and 
the story was continued to the times after Moses; in 17:1()1-1()H, we lun e a picture 
ol ihe decline ot a soul in the arrogance of Pharaoh; here, in 20:9-2 1, we ha\e a 
picture ot the rise of a soul in the commission given to Moses from Allah; in 
20:25-36, we have his spiritual relationship with his brother Aaron; in 20:37-40, we 
have his spiritual relation with his mother and sister, and his upbringing; in 20:41- 
76, we have his spiritual combat with Pharaoh; and in 20:77-98, we have his 
spiritual combat with his ovm people, the Israelites. For other incidents, consult 
the Index. 

10. Behold, he saw a fire: (2541) So he said to his family, 
"Tarry ye; I perceive a fire; perhaps I can bring you 
some burning brand therefrom, or find some guidance 
at the fire."(2542) 

2541 A fire. It appeared like an ordinaiy fire, which always betokens the presence 
of men in a desert or a lonely place. Moses made tor it alone, to fetch the 
wherewithal tor making a tire tor his tamily, and perhaps to find some direction as 
to the way, from the people he should meet there. But it was not an ordinary fire. 
It was a Burning Bush; a Sign of the Glory of Allah. 

2542 The spiritual history of Moses begins here. It was his spiritual birth. His 
physical life, infancy, and upbringing are referred to later on, to illustrate another 



point Moses, when he grew up, left the palace of Pharaoh and went to the 
Midianite people, in the Sinai peninsula . He married among them, and was now 
travelling with his family and his flocks, when he \\as called to his mission by 
Allah. He went to look for a fire for comfort and guidance. lie found a higher and 
holier comfort and guidance. The whole passage is full of portent meaning, which 
is reflected in the short rhymed verses in the original. (R). 

11. But when he came to the fire, a voice was heard: "O 
Moses! 

12. "Verily I am thy Lord! therefore (in My 
presence)(2543) put off thy shoes: thou art in the 
sacred valley Tuwa.(2544) 

2543 The shoes are lo he pul olt as a mark of respect. Moses was now to put away 
his mere worldh interests, and anything of mere worldly utility, he having been 
chosen l)y Allah, the Most High. (R). 

2544 This was the valley just bek>w Mount Sinai , where subse{|uentiy he was to 
receive the L;nv. In the parallel mystic meaning, we are selected by trials in this 
humble life, whose \ alle\' is jusi as sacred and recei\"es Allah's glor\' just as much as 
the heights ot the Mount Tuiilwc l>ut ha\e the insighls to ])ercei\e it. 

13. "I have chosen thee: listen, then, to the inspiration 
(sent to thee). 

14. "Verily, I am Allah. There is no god but I: So serve 
thou Me (only), and establish regular prayer for 
celebrating My praise. 

15. "Verily the Hour is coming -(2545) My design is to 
iceep it hidden -(2546) for every soul to receive its 
reward by the measure of its Endeavour. 

2545 The first need is to mend our lives and worship and serve Allah, as in the 
last verse. The next is to realise the meaning of the Hereafter, when every soul will 
get the meed of its conduct in this Ufe. 

2546 UkhS may mean either "keep it hidden", or "make it manifest", and the 
Commentators have taken, some one meaning and some the other. If the first is 
taken, it means that the exact hour or day when the Judgement comes is hidden 
from man; if the second, it means that the fact of tlic Judgement to come is made 
known, that man may remember and take warning. I think that both meanii^s are 
implied. (R). 

16. "Therefore let not such as believe not therein but 
follow their own lusts, divert thee therefrom,(2547) 
lest thou perish!".. 

2547 Moses had yet to meet the formidable opposition of the arrogant Pharaoh 
and his proud Egyptians, and later, the rebellion of his own people. In receiving 
his commission, he is warned of both dangers. This relates to man's own soul: 
when once the light reaches him let him hold fast to it, lest he perish. He will be 
beset with dangers of all kinds around him: the worst will be the danger of 
unbelie\ing jieople who seem to thrive on their selfishness and in following their 
own vain desires! (R). 

17. "And what is that in the right hand, O Moses?" 

18. He said, "It is(2548) my rod: on it I lean; with it I 
beat down fodder for my fiocics; and in it I find other 
uses." 

2548 Now comes the miracle of the rod. First of all, the attention of Moses 
hiniseU is draw n lo it, and he thinks of the ordinary uses to which he puts it in his 
daily life. (U). 

19. ((Allah)) said, "Throw it, O Moses!" 

20. He threw it, and behold! It was a snake, active in 
motion. (2549) 

2549 Cf. 7:107, where a different word (thu'ban is used for "snake", and the 
quahfying adjective is "plsi" (for all to see)". The scene there is before Pharaoh 
and his magicians and people: the object is to show the hollowness oi their magic 
by a miracle: the rod appears before them as a long and creeping, writhing 
serpent Here there is a symbol to present Allah's Mystery to Moses's mind and 
understanding: the rod becomes a Hayy (a tive snake), and its active motion is 



206 



The Noble Qur'an 



what is most to be impressed on the mind of Moses, for there were no other 
spectators. So the highest spiritual mysteries can be grasped, with Allah's gift of 
insight, from the most ordinary thirds of daily use. Once they are grasped, there is 
no question of fear. They really are the virtues of this life lifted up to the glorious 
spiritual plane. 

21. ((Allah)} said, "Seize it, and fear not: We shall return 
it at once to its former condition".. 

22. "Now draw thy hand(2550) close to thy side: It shall 
come forth white (and shining), without harm (or 
stain),- as another Sign,- 

2550 The second ol the grealer Miracles shown lo Moses \\as the "W hile (sliming) 
Hand". Ordinarily, when the skin heconies w hite, ii is a sign oi disease, leprosy or 
soiiiefliiiig loaflisonie. Here there was no (luestioii ol disease: on the conlrar\', the 
hand was glorified, and it shone as widi a divine light. Such a miracle was beyond 
Egyptian or human magic fCf 27:12 and 28:32). (R). 

23. "In order that We may show thee (two) of our 
Greater Signs. 

24. "Go thou to Pharaoh,(2551) for he has indeed 
transgressed all bounds." 

2551 Moses, having been spiritually prepared now gets his definite commission to 
go to Pharaoh and point out the error of his ways. So inordinate was Pharaoh's 
vanity diat he had it in his mind to say: "I am your Lord Most High!" (79:24). 

25. (Moses) said: "O my Lord! expand me my 
breast;(2552) 

2552 The brcasi is reputed lo be the seat ol knowledge and aileetioiis. The gill ol 
the highest spiritual insight is what he [jrays tor first. 67. 94:1. This was the most 
urgent in point of time. There are tliree otlier things he also asks lor: viz., (1) 
Allah's help in his task, which at first appears difficult to him; {2} tlie gift of 
eloquence, and the removal of the impediment from his speech; and (3) the 
counsel and constant attendance with him of his brother Aaron, whom he loved 
and trusted, for he would otherwise be alone among the Egyptians. 

26. "Ease my task for me; 

27. "And remove the impediment(2553) from my speech, 

2553 Literally, "Loosen a knot from my tongue". 

28. "So they may understand what I say: 

29. "And give me a Minister from my family, 

30. "Aaron, my brother; 

31. "Add to my strength(2554) through him, 

2554 Literally, "Strengthen my back with him". A man's strength lies in his back 
and backbone so that he can stand erect and boldly face his tasks. 

32. "And make him share my task: 

33. "That we may celebrate(2555) Thy praise without 
stint, 

2555 1 lie requests that Moses makes are inspired, not by earthly but by spiritual 
motives. The motive, expressed in the most general terms, is to glorify Allah, not 
in an occasional way, but systematically and continuously, "without stint" The 
clauses in this verse and the next, taken together, govern all the requests he makes, 
from verse 25 to verse 32. 

34. "And remember Thee without stint: 

35. "For Thou art He that (ever) regardeth us."(2556) 

2556 '1 he eelehradoii ol Allah's praise and renienibranee is one lonii ol showing 
gralitude on the ])arl ol Moses lor the (Jrace \\liich Allah bad l>cslowed upon him. 

36. ((Allah)] said: "Granted is thy prayer, O Moses!" 



37. "And indeed We conferred a favour on thee another 
time (before). 

38. "Behold! We sent(2557) to thy mother, by 
inspiration, the message: 

2557 The ston' is not told, but ouh' those salient points recapitulated which hear 
on tlie spiritual upbringing" and work of Moses. Long after the age of Joseph, who 
had been a Wazir to one of the kings, there came on the throne of J^ypt a 
Pharaoh who hated the Israelites and wanted them annihilated. He ordered 
Israelite male children to be killed when they were born. Moses's mother hid him 
for a time, but when further concealment was impossible, a thought crossed her 
mind that she should put her chikl into a chest and send the chest floating do\Mi 
the Nile . Tins \\as not iiicrch' :\ loolisli l;iiu'\ ol hers. It was Allah's Plan to bring 
up Moses in all the learning ol the Lgiptiaus, in order that that learunig itselt 
should be used to expose what was wrong in it and to ath ance the gk>n" ot Allah. 
The chest was floated into the river Nile . It flowetl on into a stream that passed 
through Pharaoh's Garden, It was picked up by Pharaoh's people and the child 
was adopted by Pharaoh's vrife. See 28:4-13. 

39. "'Throw (the child) into the chest, and throw (the 
chest) into the river: the river will cast him up on the 
bank, and he will be taken up by one who is an enemy 
to Me and an enemy to him':(2558) But I cast (the 
garment of) love over thee from Me:(2559) and (this) 
in order that thou mayest be reared under Mine 
eye.(2560) 

2558 Pharaoh was an enemy to Allah, because he vi^ puffed up and he 
blasphemed, claiming to be God himself. He was an enemy to the child Moses, 
because he hated the Israelites and wanted to have their male children killed; also 
because Moses stood for Allah's revelation to come. 

2559 Allali made the cliild comely and lovable, and he atti acted the love of the 
people who, on general grounds, would have killed him. 

2560 See n. 2558 above. By making the child Moses so attractive as to be adopted 
into Pharaoh's household, not only was Moses brought u|) in the best way possible 
from an earthly point of view, but Allah's sjiecial Pnn idence looked after him in 
bringing his mother to him, as stated in the next \erse, and thus nourishing him on 
his mother's milk and keeping in touch, in his inner growth, witli tlie feelings and 
sentiments of his people, the Israelites. 

40. "Behold! thy sister goeth forth and saith, 'shall I 
show you one who will nurse and rear the 
(child)? (2561) So We brought thee back to thy 
mother, that her eye(2562) might be cooled and she 
should not grieve. Then thou didst slay(2563) a man, 
but We saved thee from trouble, and We tried thee in 
various ways. Then didst thou tarry a number of years 
with the people of Midian.(2564) Then didst thou 
come hither as ordained, O Moses! 

2561 W'e may su])])<)se that the anxk>us mother, alter the child i\as lloaled on the 
\\ater, sent the child's sister to lollow the chest Ironi the bank and see where and 
by whom it was picked u]>. \\'hen it was ])icked up b\' Pharaoh's own himily and 
tliey seemed to love tlie child, she appeared like a stianger before tliem, and said, 
"Shall I search out a good wet nurse for the child, that she may rear the child you 
are goir^ to adopt?" That was exactly what they wanted. She ran home and told 
her mother. The mother was delighted to come and fold the infant in her arms 
again and feed it at her own breast, and all openly and without any concealment 

2562 The mother's eyes had, we may imagine, been sore with scalding tears at the 
separation from her lialn. Now tlie>' were cooled: a phrase meaning that her heart 
was comforted. 

2563 Years passed. The child grew u]). In outward learning he was of the house of 
Pharaoh. In his inner soul and s\iiipatli\' he was of Israel . One da\', he went to 
the Israelite colony and saw all the Egyptian oppression Under which Israel 
laboured. He saw an Egyptian smiting an Israelite, apparentiy vrith impunity. 
Moses felt brotherly sympathy ard smote the Egyptian. He did not intend to kill 
him, but in fact the Egyptian died of the blow. When this became known, his 
position in Pharaoh's household became impossible. So he fled out of Egypt , and 
was only saved by Allah's grace. lie fled to the Sinai Peninsula , to the land of the 
Midianites, and had various ad\ entures. He marries one of the daughters of the 
Midianite chief, and lived with the Midianites for many years, as an Egyptian 
sfranger. He had many trials and temptations, but he retained his integrity of 
character. 



207 



The Noble Qur'an 



2564 See last note. After many years spent in a quiet life, grazing his father-in-law's 
flocks, he came one day to the valley of Tuwa underneath the great mountain 
mass of Sinai, called Tur (in Arabic). The peak on the Arabian side (where Moses 
was) was called Horeb by the Hebrews. Then was kiHiUed Allah's Plan: he saw the 
fire in the distance, and when he went up, he was addressed by Allah and chosen 
to be Allah's Messenger for that age. 

41. "And I have prepared thee for Myself (for service)".. 

42. "Go, thou and thy brother.(2565) With My Signs, and 
slacken not, either of you, in keeping Me in 
remembrance. 

2565 We may suppose that Moses had fled alone to tlie land ot Midiaii , and that 
he had now come alone (with his family but not with his brother) to U uwa, as 
described in n. 2542 above. When he was honoured with his mission, and was 
granted his request that his brother Aaron should accompany him, we may 
suppose that he took steps to get Aaron to come to him, and their meeting was in 
Tuwa. Some time may be supposed to have elajjsed before they were in Eg\'pt , 
and then llie\' ])ra\ed, and recci\"e(l ihcsc dircclions in their Ki;\ptian home. 
Aaron \y;\h either an elder or a \x)uni^cr hrollier— we arc nol lold whu'li. In cilher 
case he was born when the l)an on Israelite new-l>orn hal>cs was not in operation. 
Moses had been out oi touch with him, and il s])eaks grealh' lor his laniih' 
ailectitm tliat he remembered him and prayed tor his comradeship in tlie most 
serious spiritual work of his life. 

43. "Go, both of you, to Pharaoh,(2566} for he has 
indeed transgressed all bounds;(2567] 

2566 Their mission was in the first instance to Pharaoh and to the Egyptians, and 
then to lead Israel out of Ef^'jjt . 

2567 Compare the same phrase in 20:24. Having glanced at the early life of 
Moses we come back now to the time when Moses's actual ministry begins. The 
earlier personal story of Moses is rounded off". 

44. "But speak to him mildly; perchance he may take 
warning or fear (Allah). "(2568) 

2568 So far Pharaoh, in his inordinate vanity, had forgotten himself and forgotten 
how small a creature he was before Allah. This was to be brought to his 
recollection, so that he might jjcrhafjs repent and believe, or at least be deterred 
by fear from "transgressing all bounds". Some men eschew wrong from sincere 
love of Allah and understanding of their fellow-men, and some (of coarser minds) 
fi-om the fear of consequences. Even the latter conduct may be a step to the 
former. 

45. They (Moses and Aaron) said: "Our Lord! We fear lest 
he hasten with insolence(2569) against us, or lest he 
transgress all bounds." 

2569 They were now in Egypt (see n. 2565 above) and therefore in the power of 
the Pharaoh. The local atmosphere called for the greatest courage and firmness 
on their part to carry out the dangerous mission which had been entrusted to 
them. 

46. He said: "Fear not: for I am with you: I hear and see 
(everything). 

47. "So go ye both to him, and say, 'Verily we are 
messengers sent by thy Lord: Send forth, therefore, 
the Children of Israel with us, and afflict them 
not:(2570) with a Sign, indeed, have we come from 
thy Lord! and peace to all who follow guidance!(2571) 

2570 The Children of Israel were subjected to all sorts of oppression and 
indignities. They were given hard tasks; their leaders were unjustiy beaten; they 
were forced to make bricks without straw; and they "gro^^icd ^ bondage" (Exod. 
5:6-19, 6:5). 

2571 Allah, in His infinite Mercy, always offers Peace to the most hardened 
sinners, even those who are warring against Him. But, as stated in the next verse, 
their defiance cannot go on with impunity indefinitely. The punishment must 
inevitably come for sin, whether the sinner is great or small. 

48. "'Verily it has been revealed to us that the Penalty 
(awaits) those who reject and turn away.'" 



49. (When this message was delivered), (Pharaoh) said: 
"Who, then, O Moses, is the Lord(2572) of you two?" 

2572 Nodce how subdy Pharaoh rejects the implieatitm in Moses's speech, in 
which Moses had referred to "thy Lord* (verse 47). Pharaoh implicidy repudiates 
the suggestion that the Allah who had sent Moses and Aaron could possibly be 
Pharaoh's Lord. He asks insolentiy, "Who is this Lord of yours, of Whom ye 
speak as having sent you?" 

50. He said: "Our Lord is He Who gave to each (created) 
thing its form and nature, and further, gave (it) 
guidance."(2573) 

2573 The answer ol Moses is straight tonvard. dignified, and illuminating. He will 
nol dis])ule aljoul "my lj;>rd" or 'yonr Lord", the God ol Israel, or the God of 
Eg\'])t. He and his brother were proud to sene "our Lord," but He was (he 
universal Lord and Cherisher, the One and Only God, Who liatl created all 
beings and all things. It was from Him that each created thing derived its form and 
nature, including such free will and power as man had got. He, Pharaoh, was 
subject to die same condition. In order that the free will should be righdy 
exercised, Allah had given guidance through His Messengers, and His Signs. 
Moses and Aaron stood as such Messengers, with such Signs. Will Pharaoh now 
understand and do right? 

51. (Pharaoh) said: "What then is the condition of 
previous generations?"(2574) 

2574 But Pharaoh was not the man to accept teaching from die despised Israelite- 
one; two, who in his eyes was a renegade from the higher Egyptian civilisation. "If, 
he says in effect, "there is only one God, to Whom all things are referred, this is a 
new religion. What of the rel^ion of our ancestors? Were they wrong in 
worshipping die Egyptian gods? And if they were wrong, are they in misery now? 
He wanted to trap Moses into scathing denunciations of his ancestors, which 
would at once have deprived him of the sympathy or the hearing of the Egyptian 
crowd. 

52. He replied: "The knowledge of that is with my 
Lord,(2575) duly recorded: my Lord never errs, nor 
forgets,- 

2575 Moses did not fall into tiie trap. He remembered the injunction given to him 
to speak mildly (20:44). He speaks mildly, but does not in any way whittie down 
the truth. He said in effect: 'Allah's knowledge is perfect, as if, with men, it were a 
record. For men may make mistakes or may not remember, but Allah never 
makes mistakes and never forgets. But Allah is not only All-Knowing: He is also 
All-Good. Look around you: the whole earth is spread out like a carpet. Men go 
to and fro in it freely. He sends abiuidance of water from die sides, which comes 
down in Nile floods and fertilises the whole soil of Egypt , and feeds men and 
animals (Cf.n. 1029 and n. 3646). 

53. "He Who has, made for you the earth like a carpet 
spread out; has enabled you to go about therein by 
roads(2576) (and channels); and has sent down water 
from the sky." With it have We produced(2577) 
diverse pairs of plants(2578) each separate from the 
others. 

2576 S^bjJ mcuns not only a road, but would include water-roads or channels, and 
in modem conditions airways-in fact all means of communication (Cf. 43:10). 

2577 This seems to be outside the speech of Moses, and connects itself with the 
following verses 5 \-56, as [jait of the Word of Allah, exijanding the speech of 
Moses and explaining the working oi Allah's Pnnidence in nature. 

2578 Azivaj.'wc might translate here (as in 1,>;88) by "classes" instead ot "pairs"; but 
as sex in plants seems to be referred to elsewhere 

54. Eat (for yourselves) and pasture your cattle: verily, 
in this are Signs for men endued with understanding. 

55. From the (earth) did We create you, and into it shall 
We return you, and from it shall We bring you out 
once again. (2579) 

2579 This verse ought really to go into the last Section. 

56. And We showed Pharaoh all Our Signs, but he did 
reject and refuse.(2580) 



208 



The Noble Qur'an 



2580 This is a sort of general introduction to the confrontation between Moses 
and Pharaoh. The Signs are not only the counterir^ of the fraudulent magic of 
Egypt with real miracles, but the subsequent Plagues (not mentioned here) and the 
Crossir^ of the Red Sea by Israel . (R). 

57. He said: "Hast thou come to drive us out of our land 
with thy magic(2581) O Moses? 

2581 The Egy])ti;ui^ atfuscd Moses <>l a design to deprixe rliem of their land, and 
of exercising black magic. Both charges were ])al])al)h' lalse. Whal Moses wanted 
to do was to free his people from bondage. The Egyptians had all tlie power in 
their possession; they wished to use the Israelites as untouchable helots: and 
anyone who wanted to mitigate this injustice was branded as a dreadful person 
who wished to dejjrive em of their lawful rights. As to magic, the Egy|)tians judged 
Moses b\' tliemseh es. i'liey practised sorcery to deceive tiie peoijle. They accused 
the Prophet of Allah of doing the same, though both his outlook and source of his 
strength were altogether different. 

58. "But we can surely produce magic to match thine! So 
make a tryst between us and thee, which we shall not 
fail to keep - neither we nor thou - in a place where 
both shall have even chances. "(2582) 

2582 SiiwHii: literally, 'c<iual, e\en.' It has been construed to mean: (1) a ])lace 
c(|iially distant lor both sides, a central ])lace, or (2) e(}nally con\"enieiU to l>oth 
sides, or (8) an open level plain, where the people can collect widi ease. ^\11 tliese 
are possible meanings, but the one I have adopted is more comprehensive, and 
includes the others, viz.: (4) a place where both sides shall have even chances, "a 
fair place", as Palmer laconically translates it 

59. Moses said: "Your tryst is the Day of the 
Festival/(2583) and let the people be assembled when 
the sun is well up." 

2583 A great day ot a Temple Eesli\"al . when the temples and streets were 
decorated, and ])eople \\ere on holida\', iree ironi work ((.1. ^fiiHS). Moses makes 
this appointment m order to colleet as large a number Possible, lor his iirst <liily is 
to ])reach the Truth. And he ap])arcntl\ did il \mi1i sonic cllect with some 
Egv'ptians (20:70, 72-76), diough the Pharaoh and Ins higii and miglit\' otticcrs 
rejected the Truth and afterwards Paid the Penalty. 

60. So Pharaoh withdrew: He concerted his plan,(2584) 
and then came (back). 

2584 Pharaoh was apparendy taken aback at Moses appointing a solemn day of 
public Festival, when there would be a large concourse and there would sure to be 
some people not in tlie Court cli(}ue, who might l>e critical ol Pharaoh's own 
sorcerers. But probably there was something more in dieir dark counsels, 
something unfair and wicked, to which Moses refers in his speech in the next 
verse. 

61. Moses said to him: Woe to you! Forge not ye a lie 
against Allah, lest He destroy you (at once) utterly by 
chastisement: the forger must suffer(2585) 
frustration!" 

2585 Moses had some idea of their trickery and deceit They would palm off their 
fraudulent magic as coming from Allah or from their gods! He warns them that 
their tricks will stand exposed, and their hopes will be defeated. 

62. So they disputed, one with another, over their affair, 
but they kept their talk secret. (2586) 

2586 They knew that they had here to deal with no ordinar\' man, but a man with 
powers above what they could conceive of. But evil always thinks evil. Judging 
Moses and Aaron by tlieir ovra standards, they thought that these two were also 
tricksters, with some tiicks suijcrior to their own. All they had to <lo was to stand 
together, and they must win. I construe 20: 63-64 to be their private talk among 
themselves, followed by their open challenge to Moses in 20:65. 

63. They said: "These two are certainly (expert) 
magicians: their object is to drive you out from your 
land with their magic, and to do away with your most 
cherished institutions.(2587) 

2587 Cf. 20:104. Your most cherished institutions,' i.e., 'your ancestral and time- 
honoured religion and magic'. MuthJa, feminine of Amthal, most distinguished, 
honoured, cherished. Tariqah =way of life, institutions, conduct 



64. "Therefore concert your plan, and then assemble in 
(serried) ranks: He wins (all along) today who gains 
the upper hand. "(2588) 

2588 Prcsuniahh' Pharaoh was in diis secret conterence, and he ])roini^cs the 
most la\ish rewards to die magicians it they overcome Moses. See 7:1 1 1. Thal-but 
I think more than that-is implied. That day was to be the crisis: if they won then, 
they would win all alor^, and Moses and his people would be crushed 

65. They said: "O Moses! whether wilt thou that thou 
throw (first) or that we be the first to throw?" 

66. He said, "Nay, throw ye first!" Then behold their 
ropes and their rods-(2589)so it seemed to him on 
account of their magic - began to be in lively motion! 

2589 Their bag of tricks was so clever that it imposed upon all beholders. Their 
ropes and their rods were throvm, and seemed to move about like snakes. So 
realistic vras the effect that even Moses felt the least bit of doubt in his own mind. 
He of course had no tricks, and he relied entirely on Allah. 

67. So Moses conceived in his mind a (sort of) 
fear.(2590) 

2590 The concerted attack of evil is sometimes so well-contrived from all points 
that falsehood appears and is acclaimed as the truth. The believer of truth is 
isolated, and a sort of moral dizziness creeps over his mind. But by Allah's grace 
Faith asserts itself, gives him confidence, and points out the specific truths which 
will dissipate and destroy the teeming brood of falsehood. 

68. We said: "Fear not! for thou hast indeed the upper 
hand: 

69. "Throw that which is in thy right hand: Quicl<ly will it 
swallow up that which they have faked what they 
have faked is but a magician's trick: and the magician 
thrives not, (no matter) where he goes."(2591) 

2591 The meaning may be either (1) that falsehood and trickery may have their 
day, but they cannot win everywhere , especially in the presence of Truth, or (2) 
tliat trickery and magic must come to an evil end. 2592. Cf. this passage with 
7:120-126 and 2():().5-7() and the notes thereon. 

70. So the magicians were thrown down to prostration: 
they said, "We believe in the Lord of Aaron and 
Moses". (2592) 

2592 f 7. lliis ])assagc ivilli 7:120-126 and 2():6;)-7() and (he notes llicreon. 

71. (Pharaoh) said: "Believe ye in Him before I give you 
permission? Surely this must be your leader, who has 
taught you magic!(2593) be sure I will cut off your 
hands and feet on opposite sides, and I will have you 
crucified on trunks of palm-trees: so shall ye know for 
certain, which of us can give the more severe and the 
more lasting punishment!" 

2593 Pharaoh accuses his sorcerers who have been converted, of having been in 
league with .Vloscs all the time, and in tact ot having been led and tatighl hy him! 
So arrogance and evil cannot conceive of Allali s worlds and worlds ot beaut>' and 
truth beyond its own narrow vision! It is truly blind, and its very cleverness deludes 
is to wander far from tbe truth. 

72. They said: "Never shall we regard thee as more than 
the Clear Sings(2594) that have come to us, or than 
Him Who created us! so decree whatever thou desirest 
to decree: for thou canst only decree (touching) the 
life of this world.(2595) 

2594 Clear Signs: the miracles, the personality of the Messengers of Allah, the 
logic of events as they unfolded themselves, and the light of inner conviction in 
their own conscience, riicrc are, in addition, the Signs and Proofs of Allah in 
nature, which are referred to in ni;ui\' places, e.g., 

2595 Thus was the first part of the mission ot Moses— tliat to die Egyptians— 
fblfiUed. See n. 1083 to 7:126; also Appendix V. 



209 



The Noble Qur'an 



73. "For us, we have believed in our Lord: may He forgive 
us our faults, and the magic to which thou didst 
compel us:(2596) for Allah is Best and Most Abiding." 

2596 The niMgic, niuniiiicn", and (lct"C])li()iis wliu'li pcrlaiiicd lo Lg\'])lian Pagan 
religion became a creed, a State article ot taith, to vvliich all citizens were 
compelled to bow, and to which its priests were compelled actively to practise. 
And Pharaoh was at the head of the whole system— the high priest or the supreme 
god. With justice, therefore, do the ciMnertcd magicians la\' the blame on 
Pharaoh, effectively negati\"ing Pharaoh's disingenuous charge llial the\' had been 
in league v\ith Moses. 'I'hese lalsehoods and decc|)tions— conil>ined in many cases 
with horrid crnelties, o])en and secret— wc common to many Pagan s\slems. 
Some of them have been investigated in detail in Sir John G. b'razer's Golden 
Bough. 

74. Verily he who comes(2597) to his Lord as a sinner 
(at Judgment],- for him is Hell: therein shall he 
neither die nor live. 

2597 The verses 20:74-76 are best construed as comments on the story of the 
converted Egyptians who had "purified themselves (from evil)". But some construe 
them as a continuation of their speech. 

75. But such as come to Him as Believers who have 
worked righteous deeds,- for them are ranks exalted,- 

76. Gardens of Eternity, beneath which flow rivers: they 
will dwell therein for aye: such is the reward of those 
who purify themselves (from evil). (2598) 

2598 As the Egyptian magicians had done when they confessed the One True 
God. 

77. We sent an inspiration(2599) to Moses: "Travel by 
night with My servants, and strike a dry path for them 
through the sea, without fear of being overtaken (by 
Pharaoh) and without (any other) fear." 

2599 I inic i)asses and at last Moses is connnandcd lo lca\e Kg^, pt with his people 
nigiil. 'llie\' were cross the Red Sea into the Smai Peninsula . They were told to 

have no fear ot Pharaoh or ol llie sea or ol t he unknown desert countr\' ol Siuai 
into which they were going. The)' crossed tlry-shod, while Pharaoh, who came in 
pursuit with his troops, was overwhelmed by the sea. He and his men all perished. 
There is no emphasis on this episode here. But the emphasis is laid on the hard 
task which Moses had with his own people after he had delivered them from the 
Egyptian bondage. 

78. Then Pharaoh pursued them with his forces, but the 
waters completely overwhelmed them and covered 
them up. 

79. Pharaoh led his people astray instead of leading them 
arlght.(2600) 

2600 It i.s the dut\- of kings and leaders to give the right lead to their people. 
Instead of that, tlie e\ il ones among them lead them astray, and are the cause of 
the whole of a people perishing {C/. fi:128 and ;-57:2 'l-83). 

80. O ye Children of Israel! We delivered you from your 
enemy, and We made a Covenant with you on the right 
side of(2601) Mount (Sinai), and We sent down to you 
Manna and quails: 

2601 lilg-Jjl skIc: Cf. 19:,)2, and n. 1, towards the end. 'I'he Arabian side of 
Sinai O^ibal Musa) was the place where Moses first received his commission 
before goir^ to J®T)t , and also where he received the Law after the Exodus from 
Egypt. 

81. (Saying): "Eat of the good(2602) things We have 
provided for your sustenance, but commit no excess 
therein, lest My Wrath should justly descend on you: 
and those on whom descends My Wrath do perish 
indeed!(2603) 

2602 Cf. 2:57 and n. 71; and 7:160.1 should like to construe this not only literally 
but also metaphorically-'Allah has looked after you and saved you. He has given 
you ethical and spiritual guidance. Enjoy the fruits of all this, but do not become 



puffed up and rebellious (another meaning in the root Tagha): otherwise the 
Wrath of Allah is sure to descend on you.' 

2603 This gives the keynote to Moser's constant lussle \\\\\\ his own people, and 
introduces immediate y aftenvards the incident ot the golden call. 

82. "But, without doubt, I am (also) He that forgives 
again and again, to those who repent, believe, and do 
right, who,- in fine, are ready to receive true 
guidance." 

83. (When Moses was up on the Mount,(2604) Allah 
said:) "What made thee hasten in advance of thy 
people, O Moses?" 

2604 This was when Moses was up on the Mount for tort\' days and forty nights: 
2:51 and n. f)6. Moses had left the elders of Israel witii Aiuon behind him: Exod. 
24:14. While he was in a state of ecstatic honour on the Mount, his people were 
enacting strange scenes down below. They were tested and tried, and they failed in 
the trial. They made a golden image of a calf for worship, as described below. See 
also 7:148-150 and notes- 

84. He replied: "Behold, they are close on my footsteps: I 
hastened to thee, O my Lord, to please thee." 

85. (Allah) said: "We have tested thy people in thy 
absence: the Samiri has led them(2605) astray." 

2605 Who was this Samin ? If it was his personal name, it was sufficiendy near the 
meaning of the original root word to have the definite article attached to it: Cf. the 
name of the caliph Mu'tasim (Al-Mu'tasim). What was the root for "Samiri"? If we 
look to old Eg\'ptian, we Ime Shcnicr = A stranger, foreigner {Sir E. A. Wallis 
Budge's Egypluin Hieroglyphic Dictunmry. 1920, [). 815 b). As the Israelites had 
just left Eg>'j)t , tliey might (juite well have among them an Egyjjtianised Hebrew 
bearir^ that nickname. That the name Shemer was subsequently not unknown 
among the Hebrews is clear from the Old Testament In I Kings, 16:24 we read 
that Omri, king of Israel, the northern portion of the divided kingdom, who 
reigned about 903-896 B.C., built a new city, Samaria, on a hill which he bought 
Irom Shemer, the owner of the hill, for two talents of silver. See also Renan: 
History of Ismel , 2:210. For a further discussion of the word, see n. 2608 below. 

86. So Moses returned to his people in a state of 
indignation and sorrow. He said: "O my people! did 
not your Lord make a handsome(2606) promise to 
you? Did then the promise seem to you long (in 
coming)? Or did ye desire that Wrath should descend 
from your Lord on you, and so ye broke your promise 
to me?" 

2606 There are two promises referred to in this verse, ihc ])roniise ol Allah and 
the promise of the jjcople ot Israel . The\' iorni one Ccn cnanI, which was entered 
into through their leader Moses. See 20:80, and 2:fiH, n. 78. Allah's ])roniise was 
to protect them antl lead them to the Promised Land, and their promise was to 
obey Allah's Law and His commandments. 

87. They said: "We broke not the promise to thee, as far 
as lay in our power: but we were made to carry the 
weight of the ornaments(2607) of the (whole) people, 
and we threw them (into the fire), and that was what 
the Samiri suggested. (2608) 

2607 Cf Exod. 12:35-36: the Israelites, before they left Egypt , borrowed from the 
Lg>ptians jewels of silver and jewels of gold, and raiment"; and "they spoiled the 
Egyptians" i.e., stripped them of all their valuable jewelry. Note that the answer of 
the backsliders is disingenuous in various ways. (1) The Samiri was no doubt 
responsible for suggesting the making of the golden calf, but they could not on that 
account disclaim res]K>nsibility tor tliemselves ; the burden of the sin is on him 
who commits it, and he cannot pretend that he was powerless to avoid it. (2) At 
most the weight ol the gold they carried could not ha\'e been hea\"}" e\eu it one or 
two men carried it, but would ha\e been neglible if distributed. (3) Gold is 
valuable, and it is not likeh' that if the\' wanted to disburden themselves of it, they 
had any need to light a furnace, melt it, and cast it into the shape of a calf 

2608 See n. 260,') about the Samiri. If the Eg>'ptian origin of tlie root is not 
accepted, we have a Hebrew origin in "Shomer" a guard, watchman, sentinel; allied 
to ihe Arabic Sfinmni, ynsimiru, to kec]) awake by night, to con\erse h\' night: 
s^nir, one who keeps awake by night, llie Samiri may have been a watchman, in 
fact or by nickname (Cf. n. 29 1 7) . 



210 



The Noble Qur'an 



88. "Then he brought out (of the fire) before the 
(people) the image of a calf:(2609) It seemed to 
low:(2610) so they said: This is your god, and the god 
of Moses, but (Moses) has forgotten!"(2611) 

2609 Sec n. 1113 to 7:148, where tlie same words are used and explained. 

2610 Seen. 1114 to 7:148. 

261 1 Moses hns lorgollcii: i.e., 'torgotlen l>oth us and his god. He has heen gone 
for so many days, lie is searching tor a god on the Mount when his god is really 
here!' This is spoken by the Samiri and his partisans, but the people as a whole 
accepted it, and it therefore becomes their speech. 

89. Could they not see that it could not return them a 
word (for answer), and that it had no power either to 
harm them or to do them good?(2612) 

2612 This is a parenthetical comment. How bUnd the people were! They had 
seen Signs of the True Living God, and yet they were willing to worship a dead 
image! The True living God had sfjoken in definite words of command, while 
this call could only emit some sounds of lowing, which \vere themselves contrived 
hy the Iraud oi the ])riesls. This image could do ncilhcr good nor harm, while 
Allah was the Cherisher and Sustainer of the Universe, Whose Mercy was 
unbounded and Whose Wrath was terrible. 

90. Aaron had already, before this said to them: "O my 
people! ye are being tested in this:(2613) for verily 
your Lord is ((Allah)) Most Gracious; so follow me and 
obey my command. "(2614) 

2613 "Resist this temptation: you are being tested in this. Do not follow after the 
semi-Eg\'ptian Samiri, but obey me." 

2614 '^riie Bible stoiy makes Aaron the culprit, which is inconsistent with his olfice 
as the high priest ol Allah and the right hand ol Moses. See n. 1 1 Ifi to 7:l,j(). Our 
version is more consistent, and explains, tlirough tlie example ol tlie Samiri, the 
lingerir^ influences of the Egyptian cult of Osiris the bull-god. 

91. They had said:(2615) "We will not abandon this cult, 
but we will devote ourselves to it until Moses returns 
to us."(2616) 

2615 Obviously Aaron's speech in the last verse, and the rebels' defiance in this 
verse, were spoken before the return of Moses from the Mount 

2616 The rebels had so lililc faith that they had given Moses up for lost, and never 
exfjccted to sec hun again. 

92. (Moses) said: "O Aaron! what kept thee back, when 
thou sawest them going wrong, 

93. "From following me? Didst thou then disobey my 
order?"(2617) 

2617 Moses, when he came back, was full ot anger and grief. His speech l<> Aaron 
is one of rebuke, and he was also inclined to handle him roughly: sec ucxi \ erse. 
The order he refers to is that stated in 7:142. "Act for me amongst my [jcople: do 
right, and follow not the way of those who do mischief." 

94. (Aaron) replied: "O son of my mother! Seize (me) not 
by my beard nor by (the hair of) my head!(2618) Truly 
I feared lest thou shouldst say, 'Thou has caused a 
division among the children of Israel, and thou didst 
not respect my word! '"(2619) 

2618 r/" 7:1,30. 

2619 This reply oi Aaron's is in no wa\" niconsi^leut with the re])l\' as noted in 
7:1.')(). On the conlrar\', there is a dramatic ajituess in the diitereut ])oiuts 
emphasised on each occasion. In S. 7 we were discussing die Ummali ot Israel, 
and Aaron rightly says: The people did indeed reckon me as naught, and went 
near to slay me!" In adding, "Let not the enemies rejoice over my misfortune" he is 
referring by im[)lication to his brother's wish to maintain nnit\' among the people. 
Here the unit\' is die chief point to emphasise: we are dealing widi die SamirT as 
mischief-monger, and he could best be dealt with by Moses, who proceeds to do 
so. 



95. (Moses) said: "What then is thy case, O 
Samiri?"(2620) 

2620 Moses now turns to tlie Samiri, and die Saniii i's reply in the next verse sums 
up his character in a few wonderful strokes of character-painting. The lesson of 
the whole of this episode is the fall of a human soul that nominally comes to 
Allah's Truth in a humble p<)siti<)n but makes mischief when and as it finds 
occasion. It is no less dangerous and culpable tlian the arrogant soul, tji)ified by 
pharaoh, which gets into high places and makes its leadership the cause of ruin of 
a whole nation. 

96. He replied: "I saw what they saw not: so I took a 
handful (of dust) from the footprint of the Messenger, 
and threw it (into the calf): thus did my soul suggest 
to me."(2621) 

2621 This answer oi the Samiri is a fine example ol unblushing enrontci'\", carciiil 
e\'asioii oi issues, and imeiited iaiselioods. He lakes u])oii hiinscll lo pretend that 
he had tar more insight dian anybody else: he saw what die \ulgar crowd did not 
see. He saw something supernatural. "The Messenger" is construed by many 
Commentators to mean the angel Gabriel. Rasul (plural, rusul) is used in several 
places for "angels" e.g., in 1 1:69, 77; 19:19; and 35:1. But if we take it to mean the 
Messenger Moses, it means that the Samiri saw somediing sacred or supernatural 
in his footprints: perhaps he thinks a little flattery would make Moses forgive him. 
'flic dust became sacred, and his throwing it inio the calf s image made the calf 
utter a lowing sound! As if thai was the ])oinl at issue! He does nol answer the 
charge oi making an image ior worshi]). Bui iinalh', with arrogant eilronteiy, he 
says, "Well, that is what my soul suggested to me. and that should be enough!" 

97. (Moses) said: "Get thee gone! but thy (punishment) 
in this life will be that thou wilt say,(2622) 'touch me 
not'; and moreover (for a future penalty) thou hast a 
promise that will not fail:(2623) Now look at thy god, 
of whom thou hast become a devoted worshipper: We 
will certainly (melt) it in a blazing fire and scatter it 
broadcast in the sea!"(2624) 

2622 He and his kind were to become social lepers, untouchables; perhaps also 
sufficientiy arrogant to hold others at arm's length, and say "Noli me tangere" 
(touch me noO. 

2623 Namely, die promised Wradi of AUah: see 20:81; 89:25. 

2624 The cast effigy was re-melted and destroyed. Thus ends the Samiri's story, of 
which the lessons are indicated n. 2620 above. It may be interesting to pursue the 
transformations of the word Samiri in later times. For its origin see notes 2605 and 
2608 above. Whether the root of Samiri was originally Egyptian or Hebrew does 
not affect the later history. Four facts may be noted. (1) There was a man bearing 
a name of that kind at the time of Moses, and he led a re\x>ll against Moses and 
was cursed by Moses. (2) In die time of King Oniri (908-895 B.C.) of die northern 
kingdom ol Israel , there was a man called Shenier, troiii whom, according lo die 
Bible, was bought a hill on which was built die new capital of die kingdom, the 
town of Samaria . (3) The name of the hill was Shomer ( = watchman, vigilant 
guardian), and that form of the name also appears as the name of a man (see 2 
Kings 22:21); some authorities think the town was called after the hill and not after 
the man ( Hastings 's Encyclopedia of Religions and Ethics), but this is, for our 
present purposes, immaterial. (4) There was and is a dissenting community of 
Israelites called Samaritans, who have their own se})ai ate Pentateuch and Targum, 
who claim to be the true Cliiklreii ot Israel, and who hold the Orthodox Jews in 
coiitem])t as the latter hold them in conlem])t: they claim to be die true guardians 
(Shomcrim) ot die Law, and diat is probably the true origin of the name 
Samaritan, which may go further back in time than the foundation of the town of 
Samaria. I think it is probable that the schism originated from the time of Moses, 
and that the curse of Moses on the Samiri explains the position. 

98. But the god of you all is the One Allah, there is no 
god but He: all things He comprehends in His 
knowledge. 

99. Thus do We relate to thee some stories of what 
happened before: for We have sent thee a Message 
from Our own Presence. (2625) 

2625 Thus superseding previous revelations; for this (the Qur'an) is direct from 
Allah, and is not a secondhand exposition on other men's authority. 

100. If any do turn away therefrom, verily they will bear 
a burden on the Day of judgment; 



211 



The Noble Qur'an 



101. They will abide in this (state): and grievous will the 
burden(2626) be to them on that Day,- 

2626 Ct. It people are so ininieised in tlie evanescent falsehoods ot tliis life 
to turn away from the True and the Eternal, diey will have a rude awakening when 
the Judgement comes. These very things that they thought so enjoyable here— 
takiiij^ afh antage of others, material self-indulgence, nursing grievances instead of 
doing good, etc., elc— will he a grievous burden to them that day, which they will 
not he ahle to escape or lighten. 

102. The Day when the Trumpet will be sounded: that 
Day, We shall gather the sinful, blear-eyed (with 
terror). (2627) 

2627 Zur(j;i - lia\ iiig c\cs dinciciil lioin normal colour, wliich in the East is black 
and white: ha\ing Ijluc eyes, or eyes afflicted with dimness or blindness, or squint; 
hence metaphorically, blear-e\ed (with terror). 

103. In whispers will they consult each other: "Yet 
tarried not longer than ten (Days);(2628) 

2628 Faced with eternity, they will realise that their life on this earth, or the 
interval between their sin and their punishment, had a duration which practically 
amounted to nothing. They express this by the phrase "ten days", but their wiser 
heads think that even this is an over-estimate. It was but a brief day! 

104. We know best what they will say, when their 
ieader(2629) most eminent in conduct will say: "Ye 
tarried not longer than a day!" 

2629 CY. and n. 2587. Note tliat it is die slircwdest and most \-ersed in Life 
wlio will say diis, Ijccanse ihey will I)e die first to see die trne silnatioii. 

105. They ask thee concerning(2630) the Mountains: say, 
"My Lord will uproot them and scatter them as 
dust;(2631) 

2630 In the last verse, it was the deceptiveness and relativity of Time that was dealt 
with. Here we come to the question of space, solidity, bulk. The question was 
actually put to the Holy Prophet: what will become of the solid Mountains, or in 
the English jjhrase, "the eternal hills'? They are no more substantial than anything 
else in (his temporal world. When the "new world", {18:5) of which Unbelievers 
(louljled, is acUially in being, the moiiiitains vyall cease to exist. We can imagine 
the scene ol judgenient as a le\"el plain, in which there are no ii[)s and downs and 
no places of concealment. All is straight and level, without corners, mysteries, or 
lurking doubts. 

2631 The one word nasafa carries the ideas of (1) tearing up by the roots, (2) 
scattering like chaff or dust, and (3) winnowing. Its twofold repetition here 
intensifies the meaning. 

106. "He will leave them as plains smooth and level; 

107. "Nothing crooked or curved wilt thou see in their 
place." 

108. On that Day will they follow the Caller(2632) 
(straight): no crookedness (can they show) him: all 
sounds(2633) shall humble themselves in the 
Presence of (Allah) Most Gracious: nothing shalt thou 
hear but the tramp of their feet (as they march). 

2632 The. Caller, the angel whose voice will call and direct all souls. (R). 

2633 A hcaiuilul ])ersonilication of hushed Sound. First there is the luiul bla^l of 
die Trumpet. Then mere is the stillness and hush of awe and re\erence: only die 
tramp of the ranks marching along will be heard. (R). 

109. On that Day shall no intercession avail except for 
those for whom(2634) permission has been granted 
by ((Allah)) Most Gracious and whose word is 
acceptable to Him. 

2634 Cf. 2:255 in the Verse of the Throne. Here man is in the accusative case 
governed by tanfa'u, and it is better to cxmstrue as I have done. That is, 
intercession will benefit no one except tliose for whom Allah has granted 
permission, and whose word (of repentance) is true and sincere, and therefore 
acceptable to Allah. Others construe; no intercession will avail, except by those to 



whom Allah has granted permission, and whose word (of intercession) is 
acceptable to Allah (Cf. 21:28 and 34:23). In that case the two different clauses 
have no distinct meanings. 

110. He knows what (appears to His creatures as) before 
or after or behind them:(2635) but they shall not 
compass it with their knowledge. 

2635 CL 2:2.')5 and n. 297. The slight difterence in phraseology (which I have 
tried to ])reser\"e in the Translation) \\\\\ he underslood as beaut\' when we reflect 
that here our attention is directed to the Day of Judgement, and in 2:255 the 
wording is general, and applies to our present state also. 

111. (All) faces shall be humbled before (Him) - the 
Living, the Self-Subsisting, Eternal: hopeless indeed 
will be the man that carries iniquity (on his 
back).(2636) 

2636 The metaphor of the burden of sin which the unjust carry on their backs is 
referred to in 20:100-101 (see n. 2626), in 6:31, and in other passages. Note that 
a// faces, those of the just as well as of the unjust, will be humbled before Allah: 
the best of us can claim no merit equal to Allah's Grace. But the just will have 
Ho})e: wiiiie the unjust, now that the curtain of Reality has risen, will be in 
absolute l)es])air! 

112. But he who works deeds of righteousness, and has 
faith, will have no fear of harm nor of any 
curtailment(2637) (of what is his due). 

2637 See the las! note. Unlike the unjust, liie nghleous, who lia\c come with 
Faitii, will now find dieir I'ailh justiiied: not oiih' will tlic\' be Ircc liiiin aii\" lear of 
harm, but they will be rewarded to tlie full, or, as has l)een said in other passages, 
where His bounly rather than His justice is emphasised, they will get more than 
dieir due reward (3:27; 39:10). 

113. Thus have We sent this down - an arabic Qur'an - 
and explained therein in detail some of the warnings, 
in order that they may fear Allah, or that it may cause 
their remembrance (of Him). (2638) 

2638 The Qiii'an is in clear Arabic, so that even an unlearned people like the 
Arabs might luiderstand and profit by its warnings, and the rest of tlie world may 
learn through them, as they did in the first few centuries of Islam and may do 
again when we Muslims show oiu'sehes worth\' to explain and exemplify its 
meaning, llie evil are warned tiiat they may repent: die good are confirmed in 
their Faith and strengthened by their remembrance of Him. 

114. High above all is Allah, the King, the Truth! Be not in 
haste with the Qur ' an before its revelation to 
thee(2639) is completed, but say, "O my Lord! 
advance me in knowledge." 

2639 Allah is above every human event or desire. His purpose is universal. But 
He is the Truth, the absolute Truth: and His kingdom is the true kingdom, that 
can carry out His will. That Truth unfolds itself gradually, as it did in the gradual 
revelation of the Qur'an to the Prophet. But even afi:er it was completed in a 
volume, its true meaning and purpose (miy gradually unfold themselves to any 
given indi\ idual or nation. No one should be impatient about it On the contrary, 
w e should ah\ a\ s pray for increase in our own knowledge, which can never at any 
gi\eii moiiieiit be complete (('I. 75:16). 

115. We had already, beforehand,(2640) taken the 
covenant of Adam, but he forgot: and We found on his 
part no firm resolve. 

2640 llie spiritual fall of two individual souls, Pharaoh and the Samiri, having 
been referred to, the one through overweening arrogance, and the other through a 
spirit of mischief and false harking back to the past, our attention is now called to 
the protot>i)e of E\il who tempted Adam, the original Man, and to the fact that 
though man was clearly warned that Evil is his enemy and will effect his ruin, he 
showed so litde firmness that he succunihed to it at once at the first opportunit\'. 

116. When We said to the angels, "Prostrate yourselves 
to Adam", they prostrated themselves, but not Iblis: 
he refused. 



212 



The Noble Qur'an 



117. Then We said: "O Adam! verily, this is an enemy to 
thee and thy wife: so let him not get you both out of 
the Garden, so that thou art landed in misery.(2641} 

2641 Sec iasl nolc. 'I'lic hiovy is rclcrrcc! to, in order lo dr.m atlciitioii lo man's 
folly ill rushing into the arms oi through lie iiad been elearh" h)re\\arue(i. 

118. "There is therein (enough provision) for thee not to 
go hungry(2642) nor to go naked, 

2642 Not only had the warning been given that Evil is an enemy to man and will 
effect his destruction, but it was clearly pointed out that all his needs were beir^ 
met in the Garden of Happiness . Food and clothing, drink and shelter, were 
amply provided for. 

119. "Nor to suffer from thirst, nor from the sun's heat." 

120. But Satan whispered evil to him: he said, "O Adam! 
shall I lead thee to the Tree of Eternity(2643} and to a 
kingdom that never decays?" 

2643 The suggesliou ol the ¥j\'i\ Oue is ele\ er, as it always is: it is false, and at the 
same time plausit)le. It is false, because (1) tliat felicity was not temporary, like the 
life of this world, and (2) they were supreme in the Garden, and a "kir^dom" such 
as was dangled before them would only add to their sorrows. It was plausible, 
because (1) notliing had been said to them about Eternity, as the opposite of 
Eternity was not yet known, and (2) the sweets of Power arise from the savour of 
Self, and Self is an alluring (if false) attraction that misleads the Will. 

121. In the result, they both ate of the tree, and so their 
nakedness appeared(2644) to them: they began to 
sew together, for their covering, leaves from the 
Garden: thus did Adam disobey his Lord, and allow 
himself(2645) to be seduced. 

2644 Hitherto they were clothed in the gart) of Innocence and knew no evil. Now, 
when disobedience to Allah had sullied their soul and torn off the garment of tlicir 
Innocence, their sullied Self ajipeared to themselves in all its nakedness and 
ugliness, and they had to resort io external things (leaves of the Garden) to cover 
tlie shame of their self-consciousness. 

2645 Adam had been given the will to choose, and he chose wrongly, and was 
about to be lost in the throng of the evil ones, when Allah's Grace came to his aid. 
His repentance was accepted, and Allah chose him for His Mercy, as stated in the 

next verse. 

122. But his Lord chose him (for His Grace): He turned to 
him, and gave him Guidance. 

123. He said: "Get ye down, both of you,- all 
together,(2646) from the Garden, with enmity one to 
another: but if, as is sure, there comes to you Guidance 
from Me, whosoever follows My Guidance, will not lose 
his way, nor fall(2647) into misery. 

2646 riie liille \anati()us l)cl\\eeu lliis passage and 2:88 arc instructive, as showing 
how cicarh' the particular argument is followed in each case. Here ihhitH {'get ye 
down') is in the dual number, and refers to the two individual souls, our common 
ancestors: in 2:38 ihhitu is in the plural number, to include all mankind and Satan, 
for die argument is about the collecti\'e life of man. On the other hand, "all 
logelher" includes Satan, die spirit ol e\"ii, and die enuiily "one to another" refers to 
die eternal teud between Man and Safan, hehveen our better nature and E\il. 

2647 For die same reason as in the last note, wc have die conse(iucnces of 
Guidance to the individual, viz.: being saved from going astray or from falling into 
misery and despair. In 2:38, the consequences expressed, though they apply to the 
individual, are also appropriate taken collectively: "on them shall be no fear, nor 
shall they grieve." 

124. "But whosoever turns away from My Message, verily 
for him is a life narrowed down, and We shall raise 
him up blind on the Day(2648) of Judgment." 

2648 Again, as in the last two \ erses, there is a \anali()u Irom the prex ious passage 
(2:39). The couse<]uences ol the rejection ol Allah's guidance are here ex])ressed 
more mdi\iduall\': a lilc narrowed down, and a hliudness diat will persist he\<;>nd 
diis lilc. "A lile narrowed down" has many implications; (1) it is a lite from which 
all the beneficent influences of Allah's wide world are excluded; (2) it is a life for 



Self, not for all; (3) in looking exclusively to the "good things" of this life, it misses 
the true Reality. 

125. He will say: "O my Lord! why hast Thou raised me 
up blind, while I had sight (before)?"(2649) 

2649 Because Allah ga\e him ])h\'sical sight in diis life for trial, he thinks he 
should l>e la\'oured in die real world, llie world that matters! He misused the 
])liysical sighl and uiade Iiiuisell blind ior the other \\ orld, 

126. (Allah) will say: "Thus didst Thou, when Our Signs 
came unto thee, disregard them: so wilt thou, this 
day, be disregarded. "(2650) 

2650 You were deliberately blind to Allah's Signs: now you will not see Allali's 
favours, and will be excluded from his Grace.' 

127. And thus do We recompense him who transgresses 
beyond bounds and believes not in the Sings of his 
Lord: and the Penalty of the Hereafter is far more 
grievous and more enduring. (2651) 

2651 Blindness in the world of enduring Reality is far worse than physical 
blindness in the world of probation. 

128. Is it not a warning to such men (to call to mind) 
how many generations before them We destroyed, in 
whose haunts they (now) move? Verily, in this are 
Signs for men endued with understanding. (2652) 

2652 CI. 2():.'> 1. 'I'his jihrasc concluded die argument ol Moses with Pharaoh 
ahoui I'liaraoh's l)Iiiidness to Allah and the Signs of Allah. Now it concludes the 
more geucral argument about men, concerning whom the saying arose: 'none are 
so l>lind as lliosc who Ti77//;r?/ see.' 

129. Had it not been for a Word that went forth before 
from thy Lord,(2653) (their punishment) must 
necessarily have come; but there is a Term appointed 
(for respite). 

2653C/10:19 andn. I U)7: also 11:110. In Allah's IIolv Plan aud Puiposc, diere is 
a wise adjustment ot all interests, and a merciful chance and respite given to all, 
the unjust as well as the just, and His decree or word abides. The most wicked 
have a term appointed for them for respite. Had it not been so, the punishment 
must necessarily have descended on them immediately for their evil deeds. 

130. Therefore be patient with what they say, and 
celebrate (constantly)(2654) the praises of thy Lord, 
before the rising of the sun, and before its setting; 
yea, celebrate them for part of the hours of the night, 
and at the sides(2655) of the day: that thou mayest 
have (spiritual) joy. 

2654 All good men must be patient with what seems to them evil around them. 
That does not mean that they should sit still and do nothing to destroy exdl; Iot the 
fight against evil is one of the cardinal points of Islam. What they arc told is diat 
they must not be impatient: they must pray to Allah and commune with Ilim, so 
that their patience and taitli ma\' be strengdiened, and die\' ma\' l)e able the better 
to grapple with evil. For they thus not only get strength but inward spiritual joy. 

2655 Taraf, plural atraf, may mean sides, ends, extremities. If the day be 
compared to a tubular figure standing erect, die top and bottom are clearly 
marked, hut the sides are not so clearly marked: lhc\" would he ^ilnil (]jlural), not 
tnnihiyii (dual). No\v the prayer before sunrise is clearly yv;/}"/tliat hetorc sunset is 
'Asr: 'part ol the hours oi ihe night" would indicate Maghrib (early night, just alter 
sunset), and 'Isha, betore going to bed. There is left Zuhr, which is the indefinite 
side or middle of the day; it may be soon after the sun's decline from noon, but 
there is considerable latitude about the precise hour. The majority of 
Commentators interpret in favour of the five Canonical prayers, and some include 
optional prayers. But I think the words are even more comprehensive. A good 
man's life is all one sweet Song of Praise to Allah (Cf. 3,*)2 1 )- 

131. Nor strain thine eyes in longing for the things We 
have given for enjoyment to parties of them, the 
splendour of the life of this world, through which We 
test them: but the provision of thy Lord(2656) is 
better and more enduring. 



213 



The Noble Qur'an 



2656 The good things of this life make a brave show, but they are as nothing 
compared with the good of the Hereafter. Both are provided by Allah, but the 
former are given to the just and the unjust as a test and trial, and in any case will 
pass away: while the latter come csjiccialh from Allah for his devoted servants, 
and arc incomparably of more yahic and will last through ctcrnit\'. 

132. Enjoin prayer on thy people, and be constant 
therein. We ask thee not to provide(2657} 
sustenance: We provide it for thee. But the (fruit of) 
the Hereafter is for righteousness. 

2657 Sustenance, in the sense ot the ordinaiy needs ot life, the man ot Allah does 
not worry about. That is provided by Allah for all, the just and the unjust. But the 
special provision, the real Sustenance, the spiritual fruit, is for a righteous life in 
the service of Allah. 

133. They say: "Why does he not(2658) bring us a sign 
from his Lord?" Has not a Clear Sign come to them of 
all that was in the former Books of revelation? 

2658 The question or plea of the Unbelievers is disingenuous. Many Signs have 
come with this Revelation. But the one that should have appealed to those who 
l)clic\ e(l in lonner revelations and should have convinced them was what was in 
their own hooks. 

134. And if We had inflicted on them a penalty before 
this,(2659) they would have said: "Our Lord! If only 



Thou hadst sent us a messenger, we should certainly 
have followed Thy Signs before we were humbled and 
put to shame." 

2659 If the Signs mentioned in the last note did not convince them, it would mean 
that they were not true to their own faith. They were not straight with themselves. 
Injustice they should have been punished for their falsehood. But they were given 
further respite. Or they would again have argued in a circle, and said: "If only 
Allah had sent us a living messenger we should have believed!" The hving 
messenger they flout because they want a Sign. The Sign they wish to ignore, 
because they want a hying messenger! 

135. Say: "Each one (of us) is waiting: wait ye, 
therefore,(2660) and soon shall ye know who it is that 
is on the straight and even(2661) way, and who it is 
that has received Guidance." 

2660 If people will not be true to iheir own lights, what further argument is left? 
The Prophet of Allah can onK say: "Let us wait the isuse; my faith tells me that 
Allah's Truth must prevail." CYI9:'>2. (R). 

2661 C'f. 19:43. The straight and even Way must endure, and show diat the man 
w ho follows it has received true guidance. All falsehood and crookedness must 
ultimately disappear 



21 . Al Anbiya* (The Prophets) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Closer and closer to mankind(2662) comes their 
Reckoning: yet they heed not and they turn away. 

2662 Every minute sees them nearer to their doom, and yet they are sadly 
heedless, and even actively turn away from the Message that would save them. 

2. Never comes (aught) to them of a renewed 
Message(2663} from their Lord, but they listen to it as 
in jest,- 

2663 In each age, when the Message ot Allah is renewed, the vciy peoyile who 
should Ime known better and welcomed the rene\\"al and ihe sweeping awa\' of 
human cobwebs, either receive it with amused selt-superiorit>', which later turns 
into active hostility, or with careless indifference. 

3. Their hearts toying as with trifles. The wrong-doers 
conceal(2664) their private counsels, (saying), "Is 
this (one) more than a man like yourselves? Will ye go 
to witchcraft with your eyes open?"(2665) 

2664 Allah's Message is free and open, in the full light of day. His enemies plot 
against it in secrecy, lest their own false motives be exposed. Their jealousy 
prevents them from accepting a "man like themselves* as a teacher or wamer or 
guide. 

2665 literally, "in a state in which you (actually) see {that it is witchcraft)". When 
Allah's Messenger is proved to he al)ove them in moral worth, in true insight, in 
earnestness and power of elo{|uence, they accuse him of witchcraft, a word which 
may mean nothing, or perhaps some mysterious deceitful arts. 



4. Say: (2666) "My Lord knoweth (every) word 
(spoken)(2667) in the heavens and on earth: He is the 
One that heareth and knoweth (all things)." 

2666 Notice that in the usual Arabic texts (that is, accordir^ to the Qira'ah of 
Hafs) the word qala is here and in 21:112 below, as well as in 23:112, spelt 
differendy from the usual spelling of the word in other places (e.g., in 20:125-126). 
Quiisthe reading of the Basnth Qim'ah, meaning, "Say thou" in the imperative. If 
we construe "he says", the pronoun refers to "diis {<me)" in the preceding verse, 
viz.: the Prophet. But more than one Commentator imderstands the meaning in 
the imperati\"e, and I agree with (hem. The ])oinf is niereh' one ot \erhal 
construction. The meaning is die same in either case. See n. 2948 to 28:1 12. (R). 

2667 Every word, whether whispered in secret (as in 21:3 above) or spoken 
openly, is known to Allah. Let not the wrongdoers imagine that their secret plots 
are secret to the Knower of all things. 

5. "Nay," they say, "(these are) medleys of dream! - 
Nay, He forged it! - Nay, He is (but) a poet!(2668) Let 
him then bring us a Sign like the ones that were sent 
to (Prophets) of old!" 

2668 The charges against Allah's ins])ire(l Messenger are heaped u]) "Magic!" says 
one: lhat means, "W'e don't understand it!" Sa\s another, "Oh! I)ul we know! he is a 
mere dreamer ot contused dreams!" It die "tlreams" tit in with real things and vital 
experience, another will suggest, "Oh yes! why drag in supernatural agencies? he is 
clever enough to forge it himseltl" Or another su^ests, "He is a poet! Poets can 
invent things and say them in beautiful words!" Another interposes, "What we 
should like to see is miracles, like those we read of in stories of the Prophets of 
old!" 

6. (As to those) before them, not one of the populations 
which We destroyed bel ieved : will these 
believe?(2669) 



214 



The Noble Qur'an 



2669 'If such miracles as you read of failed to convince Unbelievers of old, what 
chance is there that these Unbelievers will believe? Miracles may come, but they 
arc not cures for ITnbclicf ' 

7. Before thee, also, the messengers We sent were but 
men, to whom We granted inspiration: If ye realise 
this not, ask of those who possess the 
Message. (2670) 

2670 Sec 1 fi: 1'? ;in(l ii. 2069. This answers the I liibc!ic\ crs' taunt, "he is just a man 
like ourselves!" True, but all messengers sent by Allah were men, not angels or 
another kind of beings, who could not understand men or whom men could not 
understand. 

8. Nor did We give them bodies that ate no food, nor 
were they exempt from death. (2671) 

2671 As men they were subject to the laws governing the physical bodies of men. 
They ate and drank, and their bodies perished in death (Cf. 7:148 and 25:7). 

9. In the end We fulfilled to them Our Promise, and We 
saved them and those whom We pleased, but We 
destroyed those who transgressed beyond 
bounds.(2672) 

2672 But, however difficult (or impossible) their mission may have appeared to 
them, or to the world at first, thc\' won through eventually, even those who 
sccnicfho have been defeated. Examples are given in the latter part of this Surah, 
cspeeialh' in 21:.')1 -98. 'rhe\' were deli\ered Irom the Wrath which o\ertook the 
Unbelievers, as were those with them who accepted Allah's Message and placed 
themselves in conformity with His Will and Plan. That is the meaning of "whom 
We pleased*. 

10. We have revealed for you (O men!) a book in which is 
a Message for you: will ye not then understand? 

11. How many were the populations We utterly 
destroyed because of their iniquities, setting up in 
their places other peoples? 

12. Yet, when they felt Our Punishment (coming), 
behold, they (tried to) flee from it.(2673) 

2673 When diey had every chance ot repentance and reform, tliey rejected Allah's 
Message, and perhaps even put up an open defiance. When they actually began to 
feel the Wrath coming, they began to flee, but it was too late! Besides, where 
could they flee to from the Wratli of Allah? Hence the ironical appeal to them in 
the next verse: better go pack your luxuries and what you thought were your 
permanent homes! Cf. Christ's saying in the present Gospel of St Matthew (3:7): 
"O generation of vipers, who hath warned you to flee from the Wrath to come?" 

13. Flee not, but return to the good things of this life 
which were given you, and to your homes in order that 
ye may be called to account. (2674) 

2674 Sec last note. 'You thought \<;>ur homes so coiiilorlahic: why don't \<;>u go 
back to them? You will be called to account. Perhaps tlicre nia>' be rewards to be 
given you, who knows?' This irony is itself the beginning of the Punishment, but 
the ungodly now see how wrong they had been. But their sighs and regrets now 
avail them nothing. It is too late. They are lost, and nothir^ can save them. 

14. They said: "Ah! woe to us! We were indeed wrong- 
doers!" 

15. And that cry of theirs ceased not, till We made them 
as a field that is mown, as ashes silent and 
quenched. (2675) 

2675 The two similies present two different aspects of the lamentations of the 
ungodly. When they really see the Wrath to come, there is a stampede, but where 
can they go to? Their lamentation is now the only mark of their life. But it dies 
away, as com vanished from a field that is being mown, or as a dying fire is slowly 
extir^ished! They do not die. They wish they were dead! ( Cf. 36:29 and 78:40). 

16. Not for (idle) sport did We(2676) create the heavens 
and the earth and all that is between! 



2676 The Hindu doctrine of Lila, that alt things were created for sport, is here 
negatived. But more: with Allah we must not associate any ideas but those of 
Truth. Righteousness, Mercy, Justice, and the other attributes implied in His 
Beautiful Names. He does not jest nor play with His creatures (Cf.5\:56). 

17. If it had been Our wish to take (just) a pastime. We 
should surely have taken it from the things nearest to 
Us, if We would do (such a thing)!(2677) 

2677 II such an idea as thai ol ])la\' or paslimc had [)ccu ]K>ssii)lc with regard to 
Allah, and if lie had wished really to indulge in pastime. He would have done it 
with creatures of Light nearest to Him, not with the lowly material creation that we 
see around us (1Q^41;47). 



18. Nay, We hurl the Truth against falsehood, and it 
knocks out its brain, and behold, falsehood doth 
perish! Ah! woe be to you for the (false) things ye 
ascribe (to Us). (2678) 

2678 Such as tiiat (1) Allah has partners (21:22), or (2) that He has gotten a son 
(21:26), or (3) has daughters (16:57), or any other superstitions derogatory to the 
dignity and glory of Allah. 

19. To Him belong all (creatures) in the heavens and on 
earth: Even those who are in His (very) Presence are 
not(2679) too proud to serve Him, nor are they (ever) 
weary (of His service): 

2679 The pure angelic hosts, whom we imagine to be glorious creatures of light, 
high in the spiritual world, near tiie Throne of Allah Himself, are yet His 
creatures, and sen e Ilim without ceasir^, and are proud to do so. Such is the 
majesty' of Allah Most High. 

20. They celebrate His praises night and day, nor do they 
ever flag or intermit. 

21. Or have they taken (for worship) gods from the 
earth(2680) who can raise (the dead)?(2681) 

2680 The different kinds of false gods whom people raise from their imagination 
are now referred to. In verses 21-23, the reference is to the gods of the earth, 
whether idols or local godlings, or deified heroes, or animals or trees or forces of 
the nature around us, which men have from time to time worshipped. These, as 
deities, have not Ufe except what their worshippers give them. 

2681 The answer of course is "no*. No one but Allah can raise the dead to Ufe. 
The miracle in the story of Jesus (3:49 and 5:112-115) was "by Allah's leave' 1 . It 
was a miracle of Allah, not one of Jesus by his own power or will. 

22. If there were, in the heavens and the earth, other 
gods(2682) besides Allah, there would have been 
confusion in both! but glory to Allah, the Lord of the 
Throne: (High is He) above what they attribute to 
Him! 

2682 After the false gods of the earth (verse 21), are mentioned the false gods in 
the heavens and the earth, like those in the Greek Pantheon (verse 22), who 
quarrelled and fought and slandered each other and made their Olympus a 
perfect bear-garden! 

23. He cannot be questioned for His acts, but they(2683) 
will be questioned (for theirs). 

2683 Allah is Self-Subsisting. All His creatures are responsible to Him and 
dependent on Him. There is no other being to whom He can be responsible or 
on whom He can be dependent 

24. Or have they taken for worship (other) gods(2684) 
besides him? Say, "Bring your convincing proof: this is 
the Message of those with me and the Message of 
those before me. "(2685) But most of them know not 
the Truth, and so turn away. 

2684 See above, n. 2682, where two kinds of false worship are noted. Now we are 
warned against a third danger, the worship of false gods of any sort Pagan man is 
prolific of creating abstract images for worship, including Self or abstract 



215 



The Noble Qur'an 



Intelligence or Power. In verse 26 below is mentioned a fourth kind of false 
worship, which imagines that Allah begets sons or daughters. 

2685 This \crsc should be read with ihe next. All reason re\"olts against the idea of 
conflicting gods, antl points to Unitj' in Creation and IJmtj' in Godhead, rhis is 
not only the Message of Islam ("those with me") but the message of all prophets 
who came before the Holy Prophet Muhammad ("those before me"), and the line 
of prophets was closed with him. The Message given to every prophet in all ages 
was that of Unity as the fundamental basis of Order and Design in the world, 
material, moral, and spiritual. 

25. Not a messenger did We send before thee without 
this inspiration sent by Us to him: that there is no god 
but I; therefore worship and serve Me. 

26. And they say: "((Allah)) Most Gracious has 
begotten(2686) offspring." Glory to Him! they are 
(but) servants raised to honour. 

2686 This refers both to the Trinitarian superstition that Allah has begotten a son, 
and to the Arab superstition tiiat the angels were daughters of Allah. All such 
superstitions are derogatory to the glory of Allah. The prophets and angels are no 
more llian ser\ants of Allah: the\ are raised high in honour, and therefore they 
desen e our highest respect, hut not our worshij). 

27. They speaic not before(2687) He speaks, and they act 
(in all things) by His Command. 

2687 They never say anything before they receive Allah's command to say it, and 
their acts are similarly conditioned. This is also the teaching of Jesus as reported in 
tiie Gospel of St. John (12:49-50): "For 1 have not spoken of myself: hut tiie Fatiier 
which sent me. He gave me a coniniandnient, what I should say, and what I 
should speak. And 1 know lhal I lis coniniandnient is Hie e\ erlasting: whatsoe\"er I 
speak iherelore, e\"en a^ llie Fallier said unto nie, so 1 sjieak." li righlh' 
understood, "Fatiier" has tiie same meaning as our "Rabb", Sustainer and 
Cherisher, not Begetter or Progenitor. 

28. He knows what is before them, and what is behind 
them, and they offer no intercession except for those 
who are acceptable,(2688) and they(2689) stand in 
awe and reverence of His (Glory). 

2688 Cf. 20:109. "Acceptable" means that they have conformed to the Will of 
Allah and obeyed His Law, thus winning the stamp of His approval. 

2689 They: tiic usual iiiterjjretation refers tiie [jronoun to the sen'ants ot Allah 
who intercede: it may also reler to tiiose on whose heliall tiie intercession is made: 
they do not take it as a matter of course, but stantl in due awe and reverence ot 
Allah's great glory and mercy. 

29. If any of them should say, "I am a god besides Him", 
such a one We should reward with Hell: thus do We 
reward those who do wrong. 

30. Do not the Unbelievers see that the heavens and the 
earth were joined together (as one(2690) unit of 
creation), before we clove them asunder? We made 
from water(2691) every living thing. Will they not 
then believe? 

2690 'File e\"olutioii ol the ordered worlds as we see tiieni is hinted at. As man's 
intellectual gaze over tiie physical world expands, he sees more and more how 
Unity is the dominating note in Allah's wonderful Universe. Faking the solar 
system alone, we know that the maximum intensity of sun-spots corresponds with 
the maximum intensity of magnetic storms on this earth. The universal law of 
gravitation seems to bind all mass together. Physical facts point to the throwing off 
of planets from vast quantities of diffused nebular matter, of which the central 
condensed core is a sun. 

2691 About 72 percent of the surface of our Globe is still covered with water, and 
it has been estimated that if the inequalities of the surface were all levelled, the 
whole surface would be under water, as the mean elevation of land sphere-level 
would be 7,000-10,000 feet below the surface of the ocean (Cf. 11:7). This shows 
the jji edominance of water on our Globe. That all life began in the water is also a 
coiielusion to which <)ur latest knowledge in biological science points. Apart from 
llie lacl that j)rotoj)lasni, the original basis of lixing matter, is li<}uid or seini-li<]ui(l 
and in a stale ol constant flux and instability", there is the fact that land annuals, 
like tlie higher vertebrates, including man, show, in tiieir embryological histoiy, 
organs like those of fishes, indicating the watery origin of their original habitat. 



The constitution of protoplasm is about 80 to 85 percent water (see also 24:30-31 
and 24:45). 

31. And We have set on the earth mountains standing 
firm,(2692) lest it should shake with them, and We 
have made therein broad highways (between 
mountains) for them to pass through: that they may 
receive Guidance. (2693) 

2692 Cf. 16:15 and n. 2038. Lest it should shake with them: here "them" refers 
back to "tlie\" at the end of the preceding \ erse. meaning ''Unhelie\"ers". It might 
he nianknid in general, lint the ]K)iiite(l a(l(lie>iS to llio^e who do not realise and 
iinderstaii(i .Vllah's mercies is approjinale, to drne home to them the lact that it is 
Allah's well-ordered providence that protects them iiormalh' troni calaclysins like 
earthquakes, but tliat they could for their iniquities be destroyed in an instant, as 
tbe 'Ad and the Thamud were destroyed before them. As pointed out in n. 2691 
above, if the surface of the earth were levelled up, it would all be under water, and 
therefore the fimi mountains are a further source of security for life which has 
evolved in terresti ial forms. Though the mountains may seem impassable barriers, 
yet Allah's providence has provided broad passes between them to afford 
highways for human communications (see also 27:61). 

2693 In both the literal and the figurative sense. Literally, these natural mountain 
highways direct men in the way they should go. Figuratively, these wonderful 
instances of Allah's providence should turn men's thoughts to the true guidance of 
Allah in life and spiritual progress. 

32. And We have made the heavens as a canopy well 
guarded:(2694) yet do they turn away from the Signs 
which these things (point to)! 

2694 Oiiioin wcll-guiirdcd: hea\"ens lonii a caiio]n' that i^> secure from lalhiig 
down: they also lorm a sublime spectacle and a Mystery that man can only faintiy 
reach. Perhaps also the mystery of spiritual life is metaphorically hinted at (Cf. 
also I.):lfi-I7). 

33. It is He Who created the Night and the Day, and the 
sun and the moon: all (the celestial bodies) swim 
along, each in its(2695) rounded course. 

2695 1 have indicated, unlike most translators, the metaphor of swimming implied 
in the original words: how beautiful it is to contemplate the heavenly bodies 
swimming through space (or ether) in their rounded courses before our gaze! (Cf 

36:40) 

34. We granted not to any man before thee permanent 
life(2696) (here): if then thou shouldst die, would 
they live permanently? 

2696 Liie on this planet without death has not been granted to any man. The 
KJiidhr legends are po])iilar tales. His lite without death on this earth is nowhere 
mentioned in the Quran. The taunt ot the Unbelievers at the Holy Prophet was 
therefore futile. Could any of them live without death at some time or other? 
Could they name any one who did? 

35. Every soul shall have a taste of death:(2697) and We 
test you by evil and by good by way of trial, to Us 
must ye return. 

2697 Cf 3:185, and n. 491, and 29:57. The soul does not die, but when it 
separates from the body at the death of the body, the soul gets a taste of death. In 
our life of probation on this earth, our virtue and faith are tested h\' many thills: 
some are tested by calamities, and some by the good fliings of this life. If we prove 
our true mettle, we ])ass our ])rohatioii w ith success. In aii\' case all must return to 
Allah, and then will our lile he appraised ol its true \alue. 

36. When the Unbelievers see thee, they treat thee not 
except with ridicule. "Is this," (they say), "the one 
who talks(2698) of your gods?" and they blaspheme 
at the mention of ((Allah)) Most Gracious! 

2698 To the godly man the issue between false worship and true worshi[) is a very 
serious matter. To the sceptics and imbelievers it is only a joke. They take it 
lighdy, and laugh at the godly ones. They not only laugh at him, but they 
blaspheme when the name of the One True God is mentioned. The reply to this 
is in the next verse. 



216 



The Noble 



Q u r ' a n 



37. Man is a creature of haste:(2699) soon (enough) will 
I show you My Signs; then ye will not ask Me to 
hasten them! 

2699 Haste is the very bone and marrow of man. ff he is granted respite for his 
own sake, in order that he may have a further chance of repentance and coming 
back to Allah, he says impatiently and incredulously; "Bring on the Punishment 
quickly, that I may see if what you say is true!" Alas, it is too true! When the 
Punishment actually comes near and he sees it, he will not want it hastened. He 
will want more time and further delay! Poor creature of haste! (Cf. 75:20) . 

38. They say: "When will this promise come to pass, if ye 
are telling the truth?" 

39. If only the Unbelievers(2700) knew (the time) when 
they will not be able to ward off the fire from their 
faceS/ nor yet from their backs, and (when) no help 
can reach them! 

2700 They would not be so unreasonable if thc\' oiih' realised the terrible future 
for them! The Fire will en\'cl(>p them on all sides, and no help will then be 
|)()ssil)lc. Is il not l)csl ibr ihem now to turn and repent? The Punishment may 
eonie loo suddenly, as is said in the next \erse. 

40. Nay, it may come to them all of a sudden and 
confound them: no power will they have then to avert 
it, nor will they (then) get respite. 

41. Mocked were (many) messenger before thee; But 
their scoffers were hemmed in by the thing that they 
mocked. (2701) 

2701 The same verse occurs at 6:10, where see n. 843. 'What tlicy arc mocking at 
now will be in a position to mock them in due time.' 

42. Say: "Who can keep you safe by night and by day 
from (the Wrath of) (Allah) Most Gracious?"(2702) 
Yet they turn away from the mention of their Lord. 

2702 'Allah is most Gracious: if, in spite of His great mercy, you are so rebellious 
and depraved as to incur His Wrath, who is there who can save you? His Wrath 
can descend on you at any rime, by night or by day.' 

43. Or have they gods that can guard them from Us? 
They have no power to aid themselves, nor can they 
be defended from Us.(2703) 

2703 Aslnilm: to join as a com])ani<>n: with 'mi or uihi it has also the nicanini,^ <>t to 
(Ictcnd or rcnunc Irom someone. The lull signification is best understood ii 
paraphrased: they are not fit to be mentioned in tlie same breath with Us, nor can 
they be defended from Us.' 

44. Nay, We gave the good things of this life to these 
men and their fathers until the period(2704) grew 
long for them; See they not that We(2705) gradually 
reduce the land (in their control) from its outlying 
borders? Is it then they who will win? 

2704 'I'nw, or 'Ihniir. age, generation, period, lime, liic. Here "p"-'!'!***!" is most 
appro])riate, as il (xners many generaUons, "these men and their lathers." 

2703 CI. VM II and n. 186,5. The particular signification is that Islam spread from 
the outer borders, social and geographical, gradually in\vards. The social fnnge 
was the humbler pco])le. such as shnes and poor men. The geographical 
rclcrenrc is to Machnah and inbes AWAy Irom the Makkali centre. The proud and 
nnbclic\ mg Qura\"sli were ihe last lo come in when the c ux le was gradualh" drawn 
tighter and tighter around diem. The general siguilieatioii applies to all times. 
Allah's Truth makes its way first among the poor and the lowly, those whose 
minds are unsoiled by prejudices of false pride or false knowledge, but it gradually 
hems in the obstinate, until it prevails in the end. 

45. Say, "I do but warn you according to revelation": But 
the deaf will not hear the call, (even) when they are 
warned!(2706) 

2706 According to the English saying, "none is so deaf as those who will not hear". 
When they deliberately shut their ears to the wamii^ from the Merciful Allah, 



meant for their own good, the responsibility is their own. But their cowardice is 
shown in the next verse by their behaviour when the first breath of the Wrath 
reaches them. 

46. If but a breath of the Wrath of thy Lord do touch 
them, they will then say, "Woe to us! we did wrong 
indeed!" 

47. We shall set up scales of justice for the Day of 
Judgment, so that not a soul will be dealt with 
unjustly in the least, and if there be (no more than) 
the weight of a mustard seed,(2707) We will bring it 
(to account): and enough are We to take 
account.(2708) 

2707 Not the smallest action, word, thought, motive, or predilection but must 
come into the account of Allah. Cf. Brownii^ (in Rabbi Ben Ezra): "But all, the 
world's coarse thumb and fmger failed to plumb, So passed in making up the main 
account; All inslincis nnmalnre. All purposes unsure, That weighed not as his 
work, yel swelled the man's arninnl; 'Hiouglits hardly to be packed Into a narrow 
act. Fancies that broke dirough language and escaped; All I could never be. All, 
men ignored in me. This, I was worth to God, Whose wheel the pitcher shaped." 

2708 The literalism of Sale has here excelled itself: he translates, "and there will be 
sufficient accountants vyath us"! What is meant is that when Allah tikes account. 
His accounting will he ])erfect: there will be no flaw in it, as there may he in earthly 
accounlants, who re(|uire oilier ])eople's lielj) in some matters ol account which 
fliey do not understand lor want ol knowledge ot that particular department they 
are dealing willi. Allah's knowledge is perlecl, and therefore his justice will be 
perfect also; tor lie will not tail to take into account all tiie most intangible diings 
that determine conduct and character. See last note. There is no contradiction 
between this and 18:104-105, where it is said that men of vain words, i.e., shallow 
hypocritical deeds, will have no weight attached to their deeds. In fact the two 
correspond. 

48. In the past We granted to Moses and Aaron the 
criterion (for judgment),(2709) and a Light and a 
Message for those who would do right,- 

2709 CL 2:.>'? and n. (iH. where ihe meaning ol hiinpui 'v^ discussed. Here llirce 
tilings are menlioned as gi\"en to Moses and Aaron: (1) The Criterion lor 
judgement; this might well he the wonderlul Proofs they saw ot Allah's goodness 
and glory from which they could have no doubt as to Allali's will and command; 
(2) the Light; this was the inner enlightenment of their soul, such as comes from 
inspiration; and (3) the Message, the book, the original book of Moses, which 
Aaron as his lieutenant would also use as a guide for his people. 

49. Those who fear their Lord in their most secret 
thoughts, and who hold the Hour (of Judgment) in 
awe.(2710) 

2710 Note the fliree kinds of fear mentioned in 21:48-49. Taqwn is flie fear of 
running counter to the will ul Allah: it is akin to llie love ot Him; lor wc Icar lo 
otfend those we lo\e; il resulls m ngiil conduct, and lliose who enterlain it are 
"diose who would do right". 4'lien there is Khashyah, the lear ot Allah, lest the 
person who entertains it may be found, in his inmost tiioughts, to be short of the 
Standard which Allah wished for him; this is also righteous but in a less high 
degree than Taqwa which is akin to love. And thirdly, there is the fear of 
consequences on the Day of Judgement (islifaq); this also may lead to 
righteousness, but is on a still lower plane. Perhaps the three correspond to the 
Criterion, the Light, and the Message (or Warning) ol the last \'erse. 

50. And this is a blessed Message which We have sent 
down: will ye then reject it?(2711) 

27 11 Here is a Prophet and a Book, greater than Moses and his Book. Are you 

going to reject him and iti* (R). 

51. We bestowed aforetime on Abraham his 
rectitude(2712) of conduct, and well were We 
acquainted with him. (2713) 

2712 Bushd: right conduct, correspoiuhng in action to the ([uality expressed in the 
epithet I lanif {sound or true in Faidi) applied to Abraham in 2: 1 8,> and elsewhere. 

2713 Hence Abraham's titie Triend of AUah" (KliaJil AJJali): 4:125. 



217 



The Noble Qur'an 



52. Behold! he said to his father and his people,(2714) 
"What are these images, to which ye are (so 
assiduously) devoted?" 

2714 Reference is made to Abraham in many places. In 19:42-49 it was with 
reference to his relations to his father: the problem was how a righteous man 
should deal with his father, when his duty to his father conflicts with his duty to 
Allah. Here the problem is: how a righteous man should deal with evil and 
overcome it; how he shouki fight against evil, and if he is subjected to the fire of 
persecution, how his finniicss draws Allah's Mercy, and the very trouble he is 
jjhiced ill becomes his roiiilorl and joy. 

53. They said, "We found our fathers worshipping them." 

54. He said, "Indeed ye have been in manifest error - ye 
and your fathers." 

55. They said, "Have you brought us the Truth, or are you 
one of those who jest?"(2715) 

2715 Abraham looked at life with a serious eye, and his peojjle took it light- 
heartedly. He was de\<;>ted to Truth, and they cared more for ancestral custom. In 
the conflict, he seemed to be in tlieir power. But he was tearless, and he 
triumphed by Allah's Grace. 

56. He said, "Nay, your Lord is the Lord of the heavens 
and the earth. He Who created them (from 
nothing):(2716) and I am a witness to this (Truth). 

2716 For the various words for "creation* see n. 120 to 2:117, where / atara is 
explained and differentiated from other words of similar meanir^. 

57. "And by Allah, I have a plan for your idols - after ye 
go away and turn your backs". .(2717) 

2717 He wants to eon\inee them of the jiowerlessness oi their idols. But he does 
not do it iindei'handedly. He lells them (hai he is going lo do sonielhing when 
once they are gone and their backs are turned to the idols— as much as to say that 
the idols are dependent on their care and attention. Apparentiy the people are 
amused and want to see what he does. So they leave him to his own devices. 

58. So he broke them to pieces, (all) but the biggest of 
them, that they might turn (and address themselves) 
to it.(2718) 

2718 He was enacting a scene, to make the people ashamed of worshipping 
senseless sticks and stones. He left the biggest idol untouched and broke the 
others lo ])ieces, as it a fight had taken place between the idols, and the biggest had 
smashed the others. Would they turn to the surviving idol and ask him how it all 
happened? 

59. They said, "Who has done this to our gods? He must 
indeed be some man of impiety!" 

60. They said, "We heard a youth talk of them:(2719) He 
is called Abraham." 

2719 Dillereni groups ot jieople are s])eaking. Those who were not present at 
Abraham's speech in verse 57 ask, "who has done diis?" Those who were, at once 
name him, whereupon a formal council of the people was held, and Abraham was 
arraigned. 

61. They said, "Then bring him before the eyes of the 
people, that they may bear witness." 

62. They said, "Art thou the one that did this with our 
gods, O Abraham?"(2720) 

2720 They asked him the formal question. There vras no mystery about it He had 
already openly threatened to do something to the idols, and people who had 
heard his threats were there. lie now continues his ironic tmnt to the idol- 
worshipjiers. 'You ask me! Why don't \<)u ask (he idols:' Doesn't it look as if this 
big fellow has smashed die smaller ones iii a (|uaiTel?' 11 they do not ask die idols, 
they contess that the idols have not intelligence enough to answer! 'This argument 
is developed in verses 64-67. Note that while the false worshipper laughed at his 
earnestness, he pays them back with a grim practical joke, which at the same time 
advances the cause of Truth. 



63. He said: "Nay, this was done by - this is their biggest 
one! ask them, if they can speak intelligently!" 

64. So they turned to themselves and said, "Surely ye are 
the ones in the wrong!"(2721) 

2721 Abraham's biting irony cut diem to the <iuiek. What could ihey say? They 
turned to each other. Some among them thought he ha<l die best ot the argument 
They were not keen on idolatry, and they told their fellows that it was useless 
ai^uing with Abraham. They all hung their heads in shame. But presendy they 
thought they would face out Abraham, and take his words literally. They said, 
'You know quite well that idols do not sjieak!" This was precisely what Abraham 
wanted them to say, and he deli\ ered his final blow! See u. 2728 below. 

65. Then were they confounded(2722) with shame: (they 
said), "Thou knowest full well that these (idols) do 
not speak!" 

2722 Lileralh", "lliey were turned down on their heads" which ma\' suggesi a 
melaphorical somersault, i.e., \hcy reco\"ered irom their da\Miing shame lor 
idolaUy and were prepared to argue it out widi die youth Abraham. But 1 diink 
there is a better authority for the interpretation I have adopted. 

66. (Abraham) said, "Do ye then worship, besides Allah, 
things that can neither be of any good to you nor do 
you harm? 

67. "Fie upon you, and upon(2723) the things that ye 
worship besides Allah. Have ye no sense?".. 

2723 As soon as they admitted in so many words that the idols could not speak, 
Abraham delivered his final attack: 'Then why do you worship useless impotent 
creatures?' After that, there remains nothing but the argument of violence, which 
they proceed to exercise, being the party in power. 'Bum him at the stake' is an 
easy cry! But it was not Abraham that suffered: it was his persecutors (21:70). 

68. They said, "Burn him and protect your gods. If ye do 
(anything at all)!" 

69. We said, "O Fire!(2724) be thou cool, and (a means 
of) safety for Abraham!"(2725) 

2724 The nature of lire, h\' all the ])liysical laws ol matter, is io l)e liol. d'he 
supremae\' of mind over matter is a phrase much used, but die supremacy ot die 
spiritual over the material is not so commonly understood. And yet it is the 
greatest factor in the estimate of Reality. The material is ephemeral and relative. 
The spiritual is eternal and absolute. Through all the fire of persecution and 
hatred Abraham remained unhurt. The fire became cool, and a means of safety 
for Abraham. 

2725 Can we tomr any idea ot die place where he passed dirough the furnace, and 
the stage in his career at which this happened? He was bom in Ur of the 
Chaldees, a place on the lower reaches of the Euphrates, not a hundred miles 
from the Persian Gulf . This was the cradle, or one of the cradles, of human 
civilisation. Astronomy was studied here in very ancient times, and the worship of 
the sun, moon, and stars was the prevailing form of religion. Abraham revolted 
against this ([uite early in life, and his argument is referred to in 6:74-82. They also 
had idols in their teni[)les, probably i(k>ls representing liea\"enly bodies and 
celestial winged creatures. He was still a \<;>udi (2 1 :()()) \\lieii he broke the idols. 
This was stage No. 2. After tliis he was marked down as a rebel and persecuted. 
Perhaps some \ ears passed before the incident of his being thrown into the Fire 
(21:()8-()y) took place, or the incident may be only allegorical. Traditionally the 
Fire incident is referred to a king called Ninirud, about whom see n. 1565 to 
11:69. If Nimrud 's capital was in Assyria, near Nineveh (site near modern Mosul 
), we may suppose either that the king's rule extended over the whole of 
Mesopotamia, or that Abraham wandered north through Babylonia to Assyria . 
Various stratagems were devised to get rid of him (2 1 :7()), but he was saved by the 
nierc\' oi Allah. The liual break came when he was probably a man ot mature age 
and could speak to his lather vritli some audiority. This incident is referred to in 
19:41-48. He now left his ancestral lands, and avoiding the Syrian desert, came to 
the fertile lands of Aram or Syria, and so south to Canaan, when the incident of 
1 1:69-76 and the adventures of his nephew Lut took place. It is some years after 
this that we may suppose he built the Ka'bah with Isma'il (2:124-129), and his 
prayer in 14:35-41 may be referred to the same time. His visit to Egypt (Gen. 
12:10) is not referred to in the Qur'an. 

70. Then they sought a stratagem against him: but We 
made them the ones that lost most!(2726) 



218 



The Noble Qur'an 



2726 As they could not get rid of him by open punishment, they tried secret plans, 
but were foiled throughout. It was not he that lost, but they. On the contrary, he 
left them and prospered and beeame the [jrogenitor of great peoples (Cf. 19:49). 

71. But We delivered him and (his nephew) Lut (and 
directed them) to the land(2727) which We have 
blessed for the nations. 

2727 The land of Aram or S\ ria , which in its w idest connotation inchules Canaan 
or Palestine , is a well-watered tertile land, with a Mediterranean sea-coast, on 
which the famous commercial cities of lyre and Sidon were situated. Its 
population is very mixed, as it has been a bone of contention hetween all the great 
kir^doms and empires of Western Asia and Egypt , and European interest in it 
dates from the most ancient times. (R). 

72. And We bestowed on him Isaac and, as an additional 
gift,(2728) (a grandson), Jacob, and We made 
righteous men of every one (of them). 

2728 NaGlahhz^ many meanings: (1) booty; (2) extra work or prayer; (8) extra or 
additional gift; (4) grandson. The two last implications are iin])lied here. Nol onh 
was Abraham given a son in his old age; he was given not onh' Isaac (CI. 19:1-9), 
hut se\eral sons, the chiel being Ismail and Isaac, who both joined in l)iu'\iiig him 
(Gen. 2o:9); and he also saw grandsons. Ismail is specially mentioned later 
(21:85) apart from Isaac's line, on account of his special importance for Islam. 

73. And We made them leaders, guiding (men) by Our 
Command, and We sent them inspiration to do good 
deeds, to establish regular prayers, and to practise 
regular charity; and they constantly served Us (and Us 
oniy).(2729) 

2729 The spiritual lesson from this passage may be recapitulated. The righteous 
man makes no compromise with evil. If the votaries of evil laugh at him he pays 
them in their own coin, but he stands firmly by his principles. His firmness causes 
some confusion among the followers of evil, and he openly declares the faith that 
is in him. They try, openly and secredy, to injure or kill him, but Allah protects 
him, while evil perished from its own excesses. 

74. And to Lut/ too. We gave Judgment and Knowledge, 
and We saved him from the town which practised 
abominations: truly they were a people given to Evil, a 
rebellious people.(2730) 

2730 Lot 's peofjle were given to unspeakable abominations. His missitm was to 
])reach to them, lie withstood E\il, Init they rejected him. I hey were punished, 
hut he and his followers were saved. See l.):f)l-71, 1 1:77-82, and 7:80-8 1. 

75. And We admitted him to Our Mercy: for he was one of 
the Righteous. 

76. (Remember) Noah, when he cried (to Us) 
aforetime:(2730-A) We listened to his (prayer) and 
delivered him and his family from great 
distress. (2731) 

273Q-A The date of Noah was many centuries before that of Abraham. (R). 

2731 The contemporaries of Noah were given to Unbelief, oppression of the 
poor, and vain disputations. He carried Allah's Message to them, and standing fast 
in faith, built the Ark , in which he was saved with his followers from the Flood, 
while the wicked were drowned. See 1 1 :%')- 18. 

77. We helped him against people who rejected Our 
Signs: truly they were a people given to Evil: so We 
drowned them (in the Flood) all together. 

78. And remember David and Solomon, when they gave 
judgment in the matter of the field into which the 
sheep of certain people had strayed by night: We did 
witness their judgment. 

79. To Solomon We inspired(2732) the (right) 
understanding of the matter: to each (of them) We 
gave Judgment and Knowledge; it was Our power that 
made the hills and the birds celebrate Our 



praises(2733) with David: it was We Who did (all 
these things). 

2732 The sheep, on account of the negligence of the shepherd, got into a 
cultivated field (or vineyard) by night and ate u]) the young planls or (heir tender 
shoots, causing damage, lo llie exlenl ol ])erhaps a whole \ear's ero]). I)a\id \\"as 
king, and in his seal ol judgement he considered the niatler so serious that he 
awarded the owner ol ilie field the sheep themsehes in coui])ensation lor his 
damage. Ulie Roman Law of the Twelve U ables might ha\c approved tliis 
decision, and on the same principle was built up the Deodand doctrine of English 
Law, now obsolete. His son Solomon, a mere boy of eleven, thought of a better 
decision, where the penalt\' would better fit the offence. The loss was the loss of 
tlie fruits or produce ot the field or vineyard: tlie corpus of the [jroperti,' was not 
losl. Solomon's suggestion was thai (he o\\"ner ol the field or vineyard should not 
lake the slice]) allogetlier hut onh' deUiiii ihciii long enough to recoup his actual 
damage, Irom the milk, wool, and possibh' \oung ol the slice]), and dien relurn 
the slice]) to the slie])herd. Da\id's merit was thai he acce])ted the sugi^cstioii. c\ en 
tliough it came from a litde boy; Solomons merit was tliat he disliiiguished 
between the corpus and income, and though a boy, was not ashamed to put his 
case before his father. But in either case it was Allah Who inspired the true 
realisation of justice. He was present and witnessed the affair, as He is present 
everywhere. 

2733 \V'hate\"cr m ihc hea\ens and die earth celebrates the ])raises ot Allah: 
17:44; 57:1; 16:48-,>(), and 22:1H. Even tlie "tliunder repeatedi His praises"; 13:13. 
All nature ever sings the praises of Allah. David sang in his Psalms, 148:7-10: 
"Praise the Lord from the earth, ye... mountains and all hills... creeping things and 
flying fowl!" All nature sings to Allah's glory, in unison with David, and angels, and 
men of God. O" 34:10 and 38:18-19 (R). 

80. It was We Who taught(2734) him the making of 
coats of mail for your benefit, to guard you from each 
other's violence: will ye then be grateful?(2735) 

2734 The making ol roah ol niail>> i>i aliril)uled lo l)a\"id. Il is dclcuMxc armour, 
and llierelore ils disco\ery and su])])l\' is associated willi deeds ol ngliicousuess in 
81:10-11, in conlrast with die deadly wea])ons which man imenls lor offensive 
])ur])oses. Indeed, all lighting, unless in detence ol righteousness is mere 
"\iolence." 

2735 Da\id's good work then was: (1) he was of)en to learn vyasdom wherever it 
came irom; (2) he sang the ])raises ol Allah, in luiison widi all nature; (8) he made 
defensive armour. But all these things he did, because of the faculties which Allah 
had given him, and we must be grateful for this and for all things to Allah. 

81. (It was Our power that made) the violent (unruly) 
wind flow (tamely) for Solomonf(2736) to his order, 
to the land(2737) which We had blessed: for We do 
know all things. 

2736 Cf. 84:12, and 88:86-88. lliis has been interpreted to mean diat Solomon 
had miraculous power over the winds, and could make them obey his order. 
Rationalists say that he had naval power on the Mediterranean, and through the 
Gulf of ' Afjaba on the Red Sea , and that he thereftjre figuratively cxjmmanded the 
winds, and we may say die same ot airmen at die present day. In any case the 
power behind was, and is, from Allah, Who has granted man intelligence and the 
faculties by which he can tame the more unruly forces of nature. 

2737 Evidendy Palestine , in which was Solomon's capital, though his influence 
extended far north in Syria , and perhaps far south in Arabia and Ethiopia . In the 
Roman ruins of Baalbek , fifti,' miles north of Damascus , is still shown a quarry of 
huge stones supposed to ha\ e been cut for Solomon. I have seen them with my 
own eyes. This local tradition is interesting, even if invented. 

82. And of the evil ones, were some who dived for him, 
and did other work(2738) besides; and it was We Who 
guarded them. 

2738 As 111 n. 2785, die literalists and the raiionalists lake dilicrent \iews. llie 
tormer sa\' (hat Solomon had ])ower o\er su])crnalural beings ol e\"il, whom he 
compelled to dive tor pearls and do odier hard tasks. Rationalists reter tiiis to 
hostile unruly races whom he subjected to his sway. It was Allah's power 
ultimately, Who granted him wisdom. Solomon tamed evil with Wisdom. 

83. And (remember) Job, when He cried to his Lord, 
"Truly distress has seized me. (2739) But Thou art the 
Most Merciful of those that are merciful." 

2739 Job (Ayuh) a pros])erous man, widi laitii in Allah, living somewhere in 
the northeast corner of Arabia . He sulfers from a number of calamities; his cattie 
are destroyed, his servants slain by the sword, and his family crushed under his 



219 



The Noble Qur'an 



roof. But he holds fast to his faith in Allah. As a further calamity he is covered 
with loathsome sores from head to foot. He loses his peace of mind, and he 
curses the day he was bom. His false friends come and attribute his affliction to 
sin. These "Job's comforters" are no comforters at all, and he further loses his 
balance of mind, but Allah recalls to him all His mercies, and he resumes his 
liumilily and gives up sclt-justification. He is restored to ])ros])crily, with twice as 
much as he had before; his bretlu en and friends come back to him; he had a new 
family of seven sons and three fair daughters. He lived to a good old age, and saw 
four generations of descendants. All this is recorded in the Book of Job in the Old 
Testament. Of all the Hebrew writings, the Hebrew of this Book comes nearest to 
Arabic. The account given in the Biblical sources and the image that it projects of 
Prophet Job is decidedly different from that found in the Qur'an and the Hadith, 
which present him as a prophet and a brilliant example of dignified patience 
becoming of a great Prophet of Allah ever trustful in Him and His promises. 
Nothing could be further from the truth than sa\ ing rliat he lost his peace of mind 
or resorted to curses during the jjcriod of his trial. (R). 

84. So We listened to him: We removed the distress that 
was on him, and We restored his people to him, and 
doubled their number,- as a Grace from Ourselves, 
and a thing for commemoration, for all who serve 
Us.(2740) 

2740 Job is tlic pattern of humility, patience, and faitli in Allah. It. was with tliese 
weapons that he fought and conquered evil. 

85. And (remember) Isma 'il,(2741) Idris,(2742) and 
Dhu al Kif 1,(2743) all (men) of constancy and 
patience; 

2741 Isma'il is mentioned specially, apart from the line which descended through 
Isaac (21:72), as he was the founder of a separate and greater Ummah. His 
sufferings began in infancy, (see n. 160 to 2:1.'>8); bul iiis sicaiK' constancy and 
sulmiission to the will of Allah were specialh' shown w hen hi.' c;iriic(l the title of 
"Sacrifice to Allah", (see n. 2506 to 19:54). That was die particular quality of his 
constancy and patience. 

2742 For Idris see n. 2508 to 19:56. He was in a high station in life, but that did 
not spoil him. He was sincere and true, and that was the particular quality of his 
constamy and patience. 

2743 JJhu ^tJ Ki/J H oy/ir/ literally mean "possessor ot, or giving, a double requital or 
portion"; or else, "one who used a cloak of double thickness," that being one of the 
meanings of Kifl. The Commentators differ in opinion as to who is meant, why 
the title is applied to him, and the point of his being grouped with Isma'il and Idris 
for constancy and patience. I think the best suggestion is that afforded by Karsten 
Nief)ulir in his Rciscbcschrcibimg rmch Anthicn, Coi>eiiliageii , 1778, 2:26'l-26f), 
as (juoted in the Emyclajmcdm ot Ishun f/Wt7'"Dhu a! Kill". He \ i^>iled Meshed 
'Ah in lia(i , and also the little town called Keiil, midway between Najat and Hillah 
( Babylon ). Kehl, he says, is the Arabic form oi Ezekiel. The shrine of Ezekiel 
was there, and ihe Jews came to it on a pilgrimage. 

If we accepi "Dhu al Kill" to be not an epithet, but an Arabicised form of "Ezekiel", 
it fits the context. Ezekiel \\"as a pro])liet in Israel who was carried away to Babylon 
l>y Nebuchadnezzar alter lii>, second attack on Jerusalem (al)out B.C. 599). His 
Book is included ni the English Bii>le (Old Testament). He was chained and 
hound, and put into prison, and lor a time he was dumb, (Ezekiel. H;25-2f)). He 
bore it all with patience and constancy, and continued to reprove boldly the evils 
in Israel . In a burning passage he denounces false leaders in words which are 
eternally true: "Woe be to the shepherds of Israel that do feed themselves! Should 
not the she[)herds feed die flocks? Ye eat the fat, and ye clotiic you with the wool, 
you kill them tiiat are fed: but ye feed not die flock. The diseased have \e not 
Strengthened, neither have ye healed that which was sick, neither have ye bound 
up that which was broken . . .", etc. (Ezekiel, 34:2-4). 

Dhu al Kifl is again mentioned in 38:48 alor^ with Isma'il and Elisha. 

86. We admitted them to Our mercy: for they were of the 
righteous ones. 

87. And remember Dhu al Nun,(2744) when he departed 
in wrath: He imagined that We had no power over 
him! But he cried through the deptHs of darkness, 
"There is no god but thou: glory to thee: I was indeed 
wrong!" 

2744 Dhu ^ Nun, "die man of die Fisli or die Whale", is die tide of Jonah 
(Yunus), because he was swallowed by a large Fish or Whale. He was the prophet 
raised to warn the Assyrian capital Nineveh . For Nineveh see n, 1478 to 10:98. 
His story is told in 37:139-149. When his first warning was unheeded by the 
people, he denounced Allah's wrath on them. But they repented and Allah 



forgave them for the time being. Jonah, meanwhile, departed in wrath, 
discouraged at the apparent failure of his mission. He should have remained in 
die most discouraging circumstances, and relied on the power of Allah; for Allah 
had power both over Nineveh and over the Messenger lie had sent to Nineveh . 
He went away to the sea and took a slii[), but apparently the sailors threw him out 
as a man ot bad omen in a storm. He was swallowed l>y a l)ig Eisli (or \\'hale), but 
in the depth of die darkness, he cried to Allah and confessed his weakness. Tlie 
"darkness" may be interpreted both physically and spiritually; physically, as the 
darkness of the night and the storm and the Fish's body; spiritually as the darkness 
in his soul, his extreme distress in the situation which he had brought on himself. 
Allah Most Gracious forgave him. He was cast out ashore; he was given the shelter 
of a plant in his state of physical and mental lassitude. He was refreshed and 
strengthened, and the work of his mission prospcre<l. Thus he overcame all his 
disappointment by repentance and Faith, and Allah accejjted him. 

88. So We listened to him: and delivered him from 
distress: and thus do We deliver those who have faith. 

89. And (remember) Zaicariya,(2745) when he cried to 
his Lord: "O my Lord! leave me not without offspring, 
though thou art the best of inheritors. "(2746) 

2745 See 1!):2-1.>, and '-l:H8-fl. Zakarna \\"as a priest; botii he and his wile were 
devout and punctilious in their duties. They were old, and they had no son. He 
was troubled in mind, not so much by the vulgar desire to have a son to carry on 
his line, but because he felt that his people were not unselfishly devout, and there 
would be no sincere work for Allah unless he could train some one himself. He 
was given a son Yahya dohn the BaptisO, who added to the devout reputation of 
the family, for lie is called "noble, chaste, and a prophet," (3:39). All three, father, 
mother, and son, w ere made worthy of each other, and they repelled evil by their 
devout emulation in virtue, 

2746 It is not that I crave a personal heir to myself; all things go back to Thee, and 
Thou art the best of inheritors: but I see no one around me sincere enough to 
carry on my work for Thee; wilt Thou give me one whom 1 can train?' 

90. So We listened to him: and We granted him Yahya: 
We cured his wife's(2747) (Barrenness) for him. 
These (three) were ever quick in emulation in good 
works; they used to call on Us with love and 
reverence, and humble themselves before Us. 

2747 Aslaha = to improve, to mend, to reform, to make better. Here, with 
reference to Zakauya's wife the signification is twofold: (1) that her barrenness 
would l)e renio\ed, so thai she could l>ecome a mother; and (2) her s])inlual 
dignity should be raised in becoming the mother of John the Baptist; and by 
implication his also, in becoming the father of John. 

91. And (remember) her who(2748) guarded her 
chastity: We breathed into her of Our spirit, and We 
made her and her son a sign for all peoples. 

2748 Mary, the mother of Jesus, chastity was her special virtue: widi a son of virgin 
birth, she and Jesus became a miracle to all nations. That was the virtue with 
which they (both Mary and Jesus) resisted evil. 

92. Verily, this brotherhood of yours is a single 
Brotherhood/(2749) and I am your Lord and 
Cherisher: therefore serve Me (and no other). 

2749 Ummnh: this is best translated by Brotherhood here. "Community", "race", 
and "nation", and "people" are words which import other ideas and do not quite 
corres[)oud to "Ummah". "Religion" and "Way of Life" are derived meanings, 
which could l>e used in other passages, but arc less appropriate here. Our 
attention has been drawn to people of veiy different temperaments and virtues, 
wideh' diileieiit in time, race, language, surroundings, history, and work to be 
performed, but forming the closest brotherhood as beii^ men and women united 
in the highest service of Allah. They pre-figure the final and perfected 
Brotherhood of Islam. 

93. But (later generations) cut off(2750) their affair (of 
unity), one from another: (yet) will they all return to 
Us. 

2750 Allah's Message was and ever is one; and His Messengers treated it as one. It 
is people of narrower views who come later and trade on the earlier names, that 
break up the Message and the Brotherhood into jarring camps and sects (Cf. 
23:52-53). 



220 



The Noble Qur'an 



94. Whoever works any act of righteousness and has 
faith,- His endeavour will not be rejected: We shall 
record it in his favour.(2751) 

2751 Allah gives credit for every act of righteousness, however small: when 
combined with sincere Faith in Allah, it becomes the stepping stone to higher and 
higher things. It is never lost 

95. But there is a ban on any population which We have 
destroyed: that they(2752) shall not return, 

2752 But when wickedness comes io such ;i ])ass that the Wrath of Allah 
descends, as it did on Sodom , the case liecomcs hojieless. The righteous were 
warned and deli\crcd lielore ihc W'ralh descended. Bui those destroyed will not 
get another chance, as they flouted all previous chances. They will only be raised 
at the approach of the Day of Judgement 

96. Until the Gog and Magog (people)(2753) are let 
through (their barrier), and they swiftly swarm from 
every hill. 

2753 For Gog and Magog see n. 2439 to 18:94. Their geographical position was 
discussed in Appendix VI. Here I do not think we are concerned with their 
geographical position. The name stands for wild and lawless tribes who will break 
their barriers and swarm through the earth. This will be one of the 
prognostications of the a])])roaching Judgement. 

97. Then will the true promise draw nigh (of fulfilment): 
then behold! the eyes of the Unbelievers will(2754) 
fixedly stare in horror: "Ah! Woe to us! we were 
indeed heedless of this; nay, we truly did wrong!" 

2754 Cf. 14:42. 

98. Verily ye, (unbelievers), and the (false) gods that ye 
worship besides Allah, are (but) fuel for Hell! to it will 
ye (surely) come! 

99. If these had been gods, they would not have got 
there!(2755) but each one will abide therein. 

2755 The ultimate proof oi Truih and Falsehood will he that Tnilh will endure 
and come to its own, while Falsehood will l)e destroyed. And so the men who 
worshipped rrufli will come to their own, while those who worshipped Falsehood 
will be in a Fire of Punishment they could scarcely have imagined before. In that 
state there wiU be nothir^ but regrets and sighs and groans, and these evil sounds 
will drown everything else, 

100. There, sobbing will be their lot, nor will they there 
hear (aught else). 

101. Those for whom the good (record) from Us has gone 
before, will be removed far therefrom. (2756) 

2756 In contrast to the miseiy of diose who rejected Truth and Right, will be the 
happiness of those who acce])ted it. Their record does not lag behind: in fact it 
goes helore. Our Deeds go helore our joiu^ney in this life is eomjjleted. What 
then is Judgement:' It is iustaiiiaiieous: il will all l)c decided in the twinkling ot an 
eye (16:77). The good will not hear the least sound ot tlie groans of evil. Their 
true soul's desires will be fulfilled— not temporarily as in this world, but in a 
permanent form. 

102. Not the slightest sound will they hear of Hell: what 
their souls desired, in that will they dwell. 

103. The Great Terror will(2757) bring them no grief: but 
the angels will meet them (with mutual greetings): 
"This is your Day,- (the Day) that ye were promised." 

2757 The Judgement and balancing of accounts will be a mighty Terror to the evil 
doers. But it will cause, to the righteous, not grief or anxiety, but hope and 
happiness, for now they will be in a congenial atmosyjliere, and will see the 
fulfilment of their ideals in the meeting and greeting of tiie angels, preparatory to 
their enjoyment of the supreme Bliss— seeing the Face of Allah. 

104. The Day that We roll up the heavens like a scroll 
rolled up for books (completed),- even as We 



produced the first creation, so shall We 
produce(2758) a new one: a promise We have 
undertaken: truly shall We fulfil it. 

2758 The world— the universe— as we kn<)w it, will be folded up like a scroll of 
parchment, for it wiU have done its work. If Allah created all this wtjrld out of 
nothing, lie can create an eutireh' new hea\"en and a new earth, on a jjlane of 
which we can torm no coiiceplioii ui our ])resent Hie. And lie will do so, ior tiiat 
is His promise. Some Commentators understand Sjj/JJ to be tlie name of the 
Recording Angel who closes the Book of a man's Deeds after the man's death (Cf. 
39:67). 

105. Before this We wrote in the Psalms,(2759) after the 
Message (given to Moses):(2760) My servants the 
righteous, shall inherit the earth." 

2759 Zabur. the Book of the Psalms of David. The name of David is expressly 
mentioned in connection witii the Znhuni in 4:168 and 17:5,), although there the 
indefinite article is applied to the word as meaning a Book of Scripture. See 
Psalms 2,5:18, "his seed shall inherit the earth": 37:11, "the meek shall inherit the 
earth" ((Quoted by Jesus in Matt 5:5); and 37:29, "the righteous shall inherit the 
land." (R). 

2760 The same promise occurs in the Pentateuch, Exod. 32:13, "they shall inherit 
it (the land) forever." 

106. Verily in this (Qur'an) is a Message for people who 
would (truly) worship Allah. (2761) 

2761 The ciiliiiiiialion o[ Allah's Rc\'clalion is in the Qur'an, winch coiilinus 
previous scri[)tiires, corrects the errors which men introduced into them, and 
explains many points in detail lor all who seek right \\"orshi]) and senice to Allah— 
whether they inherit die previous Books ("People of the Book") or not. It is a 
universal Message. 

107. We sent thee not, but as a Mercy for all 
creatures.(2762) 

2762 There is no question now of race or nation, of a "chosen people" or the "seed 
of Abraham"; or the "seed of David"; or of Hindu AiT^t-vHrtit; of Jew or Gentile, 
Arab or *Ajam (Persian), Turk or T^jik, European or Asiatic, White or Coloured; 
Aiyan, Semitic, Mongolian, or African; or American, Australian, or Polynesian. 
To all men and cicalures other than men who have any spiritual responsibility, the 
])rinciples uui\"ersally a])ply. 

108. Say: "What has come to me by inspiration is that 
your Allah is One Allah, will ye therefore bow to His 
Will (in Islam)?"(2763) 

2763 'Not my God only, but also your God: for there is but One God, the 
Universal Lord, Who made and loves and cherishes all.' 

109. But if they turn back. Say: "I have proclaimed the 
Message to you all alike and in truth; but I know not 
whether that which ye are promised is near or 
far.(2764) 

2764 If you do not realise the significance of the Message, I at least have done my 
(hit>'. I have given the Good News for the Righteous and the Warning for the 
I'njust, \vUhout favour or partialit>', and witiiout abating one jot of the truth, 
openly and squarely for all. Do not ask me when the Good News and the 
Warning wiU be fulfilled. That is for Allah to decide, not for me or for you to 
know.' 

110. "It is He Who knows what is open in speech and 
what ye hide (in your hearts). (2765) 

2765 The Messenger of Allah freely and impartially teaches all how to carry out 
Allah's Will and live a good life. If some of them are hypocrites and come into the 
Ummah (Brotherhood) from baser motives and not the pure motives of the love 
of Allah, their motives and conduct will be judged by Allah and not by men. 

111. "I know not but that it may be a trial for you, and a 
grant of (worldly) livelihood (to you) for a 
time."(2766) 

2766 In the same wa\' il men who come into the Brotiierhood irom jnire moti\"es 
and yet feel aggrieved that tiiose outside are better oft from a worldly point of 



221 



The Noble 



Q u r ' a n 



view, they are wror^. It may be that the fleeting enjoyment of this world's goods is 
but a trial, and they should be grateful for being saved from temptation. 

112. Say:(2767) "O my Lord! judge Thou in truth!"(2768) 
"Our Lord Most Gracious is the One Whose assistance 
should be sought against the blasphemies ye 
utter!"(2769) 

2767 See above, n. 2666 to 21:4. The better readinj^ is "Say" in the imperative, 
rather than "He (the Prophet) said (or says)" in the indieative mood. Note that, on 
that construction, there are three distinct things which the Prophet is asked to say: 



viz.: (1) the statement in verses 109-111, addressed to those who turn away from 
the Message; (2) the prayer addressed to Allah in the first part of verse 112; and 
(3) the advice given indirectly to the Believers, in the second part of verse 112.1 
have marked these divisions by means of inverted commas. 

2768 That is, Allah's judgement as between the Teacher and those w ho rclu^cd 
the Message, or between the righteous and those who taunt them for dieir po\ ert>', 
will be the true one, and both the Teacher and the Ummah must leave the 
judgement to Allah. 

2769 lilas]>hein\' is a (headlul sin. \Ve imisl guard oursehcs ironi il. Bui as 
regards odiers, it we cannot prevent it, we must pray to j\llali lor assistance and 
not rely upon carnal weapons. 



22 . Al Hajj (The Pilgrimage) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. O manlcind! fear your Lord! for the convulsion of the 
Hour (of Judgment) will be a thing terribie!(2770) 

2770 As an iiitrodiictioii to the s])iiitiial nicaiiiiig of vaiiotis s\'itibolic acts in this 
life, the serious issues in\'oKe(i are indicated l>y showing how terrible the 
conse<lnenees will be tor those who disobe\' Allah's Will. The teriw will only be 
for those who rebel and disobe\': the righteous will not suffer from it, but on the 
contraiy will be greeted b\' angels w illi ]()>■ (21:1 08). 

2. The Day ye shall see it, every mother giving suck shall 
forget her suckling- babe, and every pregnant female 
shall drop her load (unformed): thou shait see 
mankind as in a drunken riot,(2771) yet not drunk: 
but dreadful will be the Wrath of Allah. 

2771 Three metaphors are used for the extreme terror which the Awful Day will 
inspire. (1) No mother abandons the baby at her breast in the greatest danger, yet 
that will happen in this Dreadful Hour. (2) An expectant motfrer carries the your^ 
life within her with great pride and hoyje: "hope" is the actual word used in Urdu 
for this physical state; yet tlie terror w ill o\ eipower the hope at this "Hour", and 
nature's working will be reversed. (3) Men ordinarily retain their self-possession 
exce[)t under intoxicants; here, without intoxication, they will be driven to frenzy 
with terror. 

3. And yet among men there are such as dispute about 
Allah, without knowledge, and follow every evil one 
obstinate in rebellion! 

4. About the (Evil One) it is decreed that whoever turns 
to him for friendship, him will he lead astray, and he 
will guide him to the Penalty of the Fire. (2772) 

2772 Even after the warnings, diere are men who are such tools as lo turn away 
from Allah who created them and cherishes them with His lo\"e and care; the\' 
become outlaws in His Kingdom, making triends widi Evil, which is a rebel in 
Allah's Kingdom. 

5. O mankind! if ye have a doubt about the 
Resurrection,(2773) (consider) that We created you 
out of dust, then out of sperm, then out of a leech-like 
clot, then out of a morsel of flesh, partly 
formed(2774) and partly unformed, in order that We 
may manifest (our power) to you; and We cause 
whom We wiil(2775) to rest in the wombs for an 



appointed term, then do We bring you out as babes, 
then (foster you) that ye may reach your age of full 
strength; and some of you are called to die, and some 
are sent back to the feeblest old age, so that they 
know nothing after having known (much). (2776) And 
(further), thou seest the earth barren and lifeless, but 
when We pour down rain on it, it is stirred (to life), it 
swells, and it puts forth every kind of beautiful growth 
(in pairs).(2777) 

2773 If they really have doubts in their minds about the life after death, they have 
only to turn their attention, either to their own nature, or to the nature around. 
Ilow woiKkM"fu! is their owu ph\"sical i^^o\^th. from lifeless matter, to seed, 
lerliiiscd ()\uin, [clu>,, child. \()ulii. a<;c, aud dcadi! How cm ihcx doubl that ihe 
Aulhor ol all ihese woiukiiul slages in their lile iicic can also gi\"e iheni another 
kind ol lile aller die end of this lile:' Or. il llic\' look at external nature, they see 
tlie eartli dead and barren, and Allali's lertilising showers bring it to life, growth, 
and beauty in various forms. The Creator of this great pageant of Beauty can 
surely create yet another and a newer world. 

2774 The stages of a man's ])li\sical growth Iroiu nothing till he eompletes the 
cycle of this life are described m words whose aecurae\', heaut\', and 
comprehensiveness can ouh" l>e lully underslood by biologists. Parallel to ihe 
physical growth, may he understood man's inner growth, also hy st;iges and by 
Allah's creative artistry. 

2775 That is, a male or a female child, a fair or an ugly child, a good or a 
rebellious child, etc., involving coundess mysteries of genetics and heredity. 

2776 Cf. 16:70. In that passr^e the mystery of our life was used to illustrate Allah's 
abundant mercies and favours to us. Here it is used to illustrate Allah's power in 
gi\'ing us a future Life of cxcu greater promise (see also 10:67). 

2777 A beautiful nature ])assage so pregiiaiil in meaning that the earnest student 
wonders what niagie and truth ha\e been eon\"eyed in so lew words. M. P.'s 
Egyptian colleague, Prot. Ghamrawi (see M. P.'s note on this passage) was but 
expressing the feelings of every careful student of the Qur'an. The "subdety and 
wealth of meaning" are indeed marvellous. 

6. This is so, because Allah is the Reality: it is He Who 
gives life to the dead, and it is He Who has power over 
all things.(2778) 

2778 All tliese beautiful and well-articulated pageants of life and nature point to 
the Reality behind them, i.e., Allah. They \vill perish, hut He is eternal. 'rhe\' are 
but shadows; the sul)staiK"e (il such a word ina\" l)c used) is in Ilmi. 'riie\' are 
shifting and illusory, in the sense that they ha\e neither permanency nor 
independent existence. But the\' Ime a sort of secondary realit\' in the sense in 
which a shadow is a real reflection from substance. No Power or Existence has any 
meaning except as a reflection of Allah's ineffable Glory. 



222 



The Noble Qur'an 



7. And verily the Hour will come: there can be no doubt 
about It, or about (the fact) that Allah will raise up all 
who are in the graves. 

8. Yet there is among men such a one as disputes about 
Allah, without Knowledge, without Guidance, and 
without a Book of Enlightenment,-(2779) 

2779 For "Book of Eiilightcnniciir" sec 8:184 and n. 190. I uiHicrstand 
"knowledge" to mean here tlieir human knowledge or intelligence, "guidance" to 
mean divine guidance, such as comes from Allah or prophets of Allah or a 
revelation from Allah, and the "Book of Enlightenment" to mean the liindamental 
guide to good conduct, the clear rules laid down in all Dispensations to help men 
lead good lives. The "Book of Enlightenment" may mean a revealed Book in 
which case "Guidance" would refer to divine guidance through a prophet of Allah. 
(R). 

9. (Disdainfully) bending his side, in order to lead (men) 
astray from the Path of Allah, for him there is 
disgrace(2780) in this life, and on the Day of 
Judgment We shall make him taste the Penalty of 
burning (Fire). 

2780 Some Commentators think ihis refers to Abu j alil, but the words are 
])crfcctly general, and this type of man is common in all ages. The same may be 
said aiiout \crsc 8 above: Commentators give the immediate reference to one al 
Nadr ibn al Ilarith. 

10. (It will be said): "This is because of the deeds which 
thy hands sent forth, for verily Allah is not unjust to 
His servants.(2781) 

2781 What you suffer is the consequence of your own sinful deeds; Allah is just; 
He is not unjust in the least to any of His creatures'. (R) . 

11. There are among men some who serve Allah, as it 
were, on the verge:(2782) if good befalls them, they 
are, therewith, well content; but if a trial comes to 
them, they turn on their faces: they lose both this 
world and the Hereafter: that is loss for all to see! 

2782 They are men whose minds are not firm: they will have faith, if all goes well 
with them, but as soon as they are tried, they are found wanting. They differ from 
hypocrites. It is not fraud or double dealing that is their sin: it is a weak mind, 
pettv' stimdards of judging right by success, a selfishness tliat gives notliing but asks 
for all, a narrow-mindedness that docs not go beyond pctt\' mundane calculations- 
a "nicch' calculated less or more" ot the good tilings ol this world. They fail in both 
worlds and their failure in this world is patent lor c\ery on-lookcr. 

12. They call on such deities,(2783) besides Allah, as can 
neither hurt nor profit them: that is straying far 
indeed (from the Way)! 

2783 To such minds religion does not mean high endeavour, seff-sacrifice for 
noble ends, the recognition of Allah's infinite world, but just a small concession to 
formalism, perhaps a present to an idol (literal or figurative), perhaps attendance 
at worship if it can be done without trouble! It is false gods they worship, and the 
more they worship, the more they stray. 

13. (Perhaps) they call on one whose harm is 
nearer(2784) than his profit: evil, indeed, is the 
patron, and evil the companion (for help)! 

2784 Such false worslii]) is not always neutral, bringing neither harm nor good. 
Perhaps the harm comes first, antl there is no help from Allah. Such minds are 
themselves demoralised, and render themselves unfit for help! 

14. Verily Allah will admit those who believe and work 
righteous deeds, to Gardens, beneath which rivers 
flow: for Allah carries out all that He plans.(2785) 

2785 Allah is both true to His promise, and He has power to give full effect to His 
Will and Plan. 

15. If any think that Allah will not help him (His 
Messenger, in this world and the Hereafter, let him 



stretch out a rope to the ceiling and cut 
(himself)(2786) off: then let him see whether his plan 
will remove that which enrages (him)! 

2786 There is sonic difFcrcncc of opinion as to the interpretation of this verse. 
Most Commentators arc agreed that the [jronoun "him" in the second line ("will 
not licl[) him") rclcrs to the Prophet, and that the "any" in the first line refers to his 
enemies, who wished to sec him destroyed and removed from ihc scene of his 
labours, Ibn 'Ahhas. \\iioni I ha\c iollowcd here, and whom a great nunil)cr of 
Conuncntalors lollow. c unslrucs the later clauses in the sense gi\"cn m llic text. 
Freely paraphrased, it means: it the enemies of Allah's Messenger are enraged at 
his successes, let them fix a rope to their ceiling and hang themselves. Sama 1 is 
thus rendered by the word "ceiling". If Sama "is rendered by the word "heaven" (the 
usual meaning), the para[)hrasc would be: if the enemies of Allah's Messenger are 
enraged at the help he gets Ironi hea\"ens, let thcni stretch a rope to heaven and 
see if they can cut off the help that way!-in other words, they are fools if they think 
they can intercept Allah's help by their petty devices! 

16. Thus have We sent down(2787) Clear Sings; and 
verily Allah doth guide whom He will! 

2787 Instead of plotting against Allah's Messenger, tlie Unbelievers should 
observe the Clear Signs which he has brought and obey and follow the Guidance 
which comes from Allah according to the Laws which He has fixed by His Holy 
Will and Plan. 

17. Those who believe (in the Qur'an), those who follow 
the Jewish (scriptures), and the Sabians,(2788) 
Christians, Magians,(2789) and Polytheists,- Allah will 
judge between them on the Day of Judgment: for Allah 
is witness of all things. 

2788 For Sabians, see n. 76 to 2:62. They are also referred to in 5:69. In hoth 
those passages, the Muslims are mentioned \n\\\ the Jews, Christians, and Sabians, 
as receiving Allah's protection and mercy. Here, besides the tour religions, there is 
further mention of Magians ancf Polythcisis: it is not saicf that they would rccci\'e 
Allah's Mercy, but only that Allah will judge between the various forms of faith. 

(R). 

2789 This is the only place where the Magians (Miijus) arc mentioned in the 
Qur'an. Their cult is a very ancient one. They consider Fire as the pinest and 
nohlest element, and worship it as a fit emhlem of AUali. 1 lieir location was the 
Persian and Median u])lands and the Meso])otamian \alleys, their religion was 
reformed b\' Zarduslit (dale uncertain, about B.C. 600?). Their scripture is the 
Zcnd-A\csta. the bible of ihc ParsTs. They were "the Wise men of the East* 
mentioned m the (iospels. (U). 

18. Seest thou not that to Allah bow down in worship all 
things that are in the heavens and on earth,-(2790) 
the sun, the moon, the stars; the hills, the trees, the 
animals; and a great number among mankind? But a 
great number are (also) such as are fit for 
Punishment: and such as Allah shall disgrace,- None 
can raise to honour: for Allah carries out ail that He 
wilis.(2791) 

2790 Cf. 21:79, and n. 27'-lH. All created things, animate and inanimate, depend 
on Allali for their existence, and this dependence can be constiued as tlieir Sajda 
or bowii^ do\\ii in worship. Their ver>' existence proclaims their dependence. 
How can they be objects of worship? For haqqa in this verse , Cf. 15:64, n. 1990. 

2791 a. 22:16. There ihc argument wa> lli;il those who work m harnion\' with 
Allah's l_;iw and Will will gel their reward, lor Allah alwa\s carries out His Plan. 
Here is the ])ara!lel argument: those who defy Allah's Will must suffer pain and 
disgrace, for Allah is well able to carr\' out His Will {see also 88:1 1). 

19. These two antagonists dispute(2792) with each other 
about their Lord: But those who deny (their Lord),- for 
them will be cut out a garment of Fire: over their 
heads will be poured out boiling water. 

2792 Two antagonists: i.e., parties of antagonists, viz.. Men of Faith, who confess 
their Lord and seek to carry out His Will, and Men who deny their Lord and defy 
HisWm. 

20. With it will be scalded what is within their bodies, as 
well as (their) skins. (2793) 



223 



The Noble 



Q u r ' a n 



2793 The punishment, expressed in physicaJ terms, will be aJl-pervading, not 
merely superficial. 

21. In addition tliere will be maces of iron (to punish) 
them. (2794) 

2794 Read this with the next verse. There will be no escape from the final 
Punishment judged after the time of repentance is past (Cf. 32:20). 

22. Every time they wish to get away therefrom, from 
anguish, they will be forced bacic therein, and (it will 
be said), "Taste ye the Penalty of Burning!" 

23. Allah will admit those who believe and work 
righteous deeds, to Gardens beneath which(2795) 
rivers flow: they shall be adorned therein with 
bracelets of gold and pearls; and their garments there 
will be of silk. 

2795 In 22:14 above, was described the meed of ihc Righlcous as compared with 
the time-sen'crs and those who worshipped false gods (\v. lO-lH): here we have the 
case ol ihose who were ])erseciite(l, al)use(l, ])re\"eiiled h'oiii entering the Ka'hah 
and deprived of all that makes Hte smooth, agreeable, and comtortable. For them 
the meed is described in metaphors that negali\e all these afflictions: cosdy 
adornments (as against being stripped of home and iiroperty), purity of speech (as 
against the abuse they received), the Path of the Lord of Praise (as t^ainst the 
fierce and malignant persecution to which they were subjected) (see also 18:31 and 
8,'):38). 

24. For they have been guided (in this life) to the purest 
of speeches; they have been guided to the Path of Him 
Who is Worthy of (all) Praise. 

25. As to those who have rejected ((Allah)), and would 
keep back (men) from the Way of Allah, and from the 
Sacred Mosque, which We have made (open) to (all) 
men - equal is the dweller there and the visitor from 
the country - and any whose purpose therein is 
profanity or wrong-doing -(2796) them will We cause 
to taste of a most Grievous Penalty. 

2796 All these were enormities of which the Pagan clique in power in Makkah 
were guilty before and during the Hijrah. 

26. Behold! We gave the site,(2797) to Abraham, of the 
(Sacred) House, (saying): "Associate not anything (in 
worship) with Me; and sanctify My House for those 
who compass it round,(2798) or stand up, or bow, or 
prostrate themselves (therein in prayer). 

2797 The site of Makkah was granted to Abraham (and his son Isma'i 1) for a 
yjlace of worshij) that was to be pure {without idols, the worship being paid to 
Allah, the One True (Jod) and universal, without being reserved (like Solomon's 
Temple ot later times) lo any one Pe<>]>le or Race. (R). 

2798 G. 2:12t). Note that here the word qn'imhi (who stand up tor prayer) occurs 
in place of 'akilin (who use it as a retreaO. In practice the meaning is the same. 
Those who go for a retreat to the Ka'bah stay there for the time being. 

27. "And proclaim the Pilgrimage among men: they will 
come to thee on foot and (mounted) on every kind of 
camel, lean on account of journeys through deep and 
distant mountain highways;(2799) 

2799 When the Pilgrimage was pRJclaimed, people came to it from ever>' quarter, 
near and far, on toot and mounted. The "lean camel" coming after a fatiguing 
journe\- through distant mountain roads typifies the difficulties of travel, which 
Pilgrims disregard on account of the temporal and spiritual benefits referred to in 
the next \ erse. 

28. "That they may witness the benefits (provided) for 
them,(2800) and celebrate the name of Allah, through 
the Days(2801) appointed, over the cattle(2802) 
which He has provided for them (for sacrifice): then 
eat ye thereof and feed the distressed ones in want. 



2800 There are benefits both for this our material life and for our spiritual life. Of 
the former kind are those associated with social intercourse which furthers trade 
and increases knowledge. Of the latter kind are the opportunities of realising some 
ot our s[)iritual yearnings in sacred associations that go back to die most ancient 
times. Of both kinds may be considered the opportunities which the Pilgrimage 
provides for strengthenir^ our international Brotherhood. 

2801 The three special days of Hajj are the 8th, 9th, and 10th of the month of 
Dhu al Hijjah, and the two or three subsequent days of Tashiiqisee the rites 
explained in n. 217 to 2:197. But we may ordinarily include the first ten days of 
Dhu al Hijjah in the term. 

2802 The great day of commemorative Sacrifice (Id al Adha) is the 10th of Dhu 
al Hijjah: the meat then killed is meant to be eaten for food and distributed to the 
poor and needy. (R). 

29. "Then let them complete the rites prescribed(2803) 
for them, perform their vows,(2804) and (again) 
circumambulate the Ancient House." 

2803 Tdfa^th- ^Ae superfluous growdi on one's body, such as nails, hair, etc., which 
is not permitted to remove in IJinini. These may be removed on the 10th day, 
when the Hajj is completed: that is the rile oi completion. 

2804 The spirit of Pilgrimage is not completetl by die performance of the outward 
rites. The Pilgrim should carry in mind some vow or spiritual service and 
endeavour to perform it Then comes the final Tawaf. 

30. Such (is the Pilgrimage): whoever honours the 
sacred rites of Allah, for him it is good in the Sight of 
his Lord. Lawful to you (for food in Pilgrimage) are 
cattle, except those mentioned to you(2805) (as 
exception): but shun the abomination of idols, and 
shun the word that is false,- 

2805 The general food [jroliibitions will be found in 2:173, ,5:4-5, and f):121, 138- 
146. They are meant for health and cleanliness, but tiie worst abominations to 
shun are those of false worship and false speech. Here the question is about food 
during Pilgrimage. Lawful meat but not game is allowed. 

31. Being true in faith to Allah, and never assigning 
partners to Him: if anyone assigns partners to Allah, is 
as if he had fallen from heaven and been snatched up 
by birds, or the wind had swooped (like a bird on its 
prey) and thrown him into a far- distant place. (2806) 

2806 A [jarable lull ol meaning. The man who tails trom ihe \\orshi]) ot the One 
True God. is like a man who tails Ironi hea\"eii. I lis being taken iij) w ith false 
objects ot worshi]) is like the ialling man i)cing ])ieke(! u]) in the air In' birds of 
prey. But tlie talse objects ot worship cannot hold liim pernianendy in dieir grip. 
A fierce blast of wind-the Wrath of Allah-comes and snatches him away and 
throws him into a place far, far away from any place he could have imagined-into 
the hell of those who defied Allah. (R). 

32. Such (is his state): and whoever holds In honour the 
Symbols of Allah,(2807) (in the sacrifice of animals), 
such (honour) should come truly from piety of heart. 

2807 Shii'iur, symbols, signs, marks by which something is known lo belong to 
some ])aitK ular IxxK' ol men, such as flags. In 2:1.38 the word was a])plied to Safa 
and Marw ali: see n. 160 there. Here it seems to be applied to the rites of sacrifice. 
Such saci iiice is s\'mbolic: it should betoken dedication and piety of heart See 
below, 22:37. 

33. In them(2808) ye have benefits for a term 
appointed: in the end their place of sacrifice is 
near(2809) the Ancient House. 

2808 In them: in cattie, or animals offered for sacrifice. It is quite true that they 
are useful in man\' ways to man, e.g., camels in desert countries are useful as 
mounts or for carrying burdens, or for giving milk, and so for horses and oxen; 
and camels and oxen are also good tor meat, and camel's hair can be wcn'cn into 
cloth; goats and sheep also \ield milk and meat, and hair or wool. Bui li ihey are 
used tor sacrifice, they liecxmie symliols by which men show tliat they are willing 
to gi\'e up some of their own benefits for the sake of satisfying the needs of their 
poorer brethren. 

2809 /y^= towards, near. The actual sacrifice is not performed in the Ka'bah, but at 
Mina, five or six miles off, where the Pilgrims encamp: see n. 217 to 2:197. 



224 



The Noble Qur'an 



Thuinma=then, finally, in the end; i.e., after all the rites have been performed, 
Tawaf, Sara, and Marwah, and 'AraftiL 

34. To every people did We appoint rites (of sacrifice), 
that they might celebrate the name of Allah over the 
sustenance He gave them from animals (fit for 
food). (2810) But your Allah is One Allah, submit then 
your wills to Him (in Islam): and give thou the good 
news(2811) to those who humble themselves,- 

2810 This is the true end of saerifice, not [jropitiation of higher powers, for Allah 
is One, and lie does not delight in flesh or blood (22:87), but a symbol of 
thanksgiving to Allah by sharing meat with fellow-men. The solemn 
pronouncement of Allah's name over the sacrifice is an essential part of the rite. 

2811 The good news: i.e., the Message of Allah, that He will accept in us the 
sacrifice of self for the benefit of our fellow-men. 

35. To those whose hearts when Allah is mentioned, are 
filled with fear, who show patient perseverance over 
their afflictions, keep up regular prayer, and spend (in 
charity) out of what We have bestowed upon 
them. (2812) 

2812 Some qualities of Allah's devotees are mentioned here, in ascending order: 
(1) Humility before Allah makes tliem receptive, and prepares them to listen to 
Allah's Message; (2) fear of Allah, which is akin to love, touches their heart, and 
penetrates through their inmost being; (8) they are not afraid of amthing in mortal 
life; diey take their trials patienth', and they go on in a course ot riglueousiiess willi 
(■()nslaiic\'; (1) their ])rayer wow is not a mailer ol torni, bul a real coniniuiiion with 
Allah, with a sense ol eoiihdciu c siu h as a laithlul ser\"aiit Icels in the presence ol 
a kind and loving master; and (,>) gratitude to yVllali, as shown by practical acts ot 
charity to all fellow-creatures. 

36. The sacrificial camels we have made for you as 
among the symbols from Allah, in them is (much) 
good for you: then pronounce the name of Allah over 
them as they line up (for sacrifice):(2813) when they 
are down on their sides (after slaughter), eat ye 
thereof, and feed such as (beg not but) live in 
contentment,(2814) and such as beg with due 
humility: thus have We made animals subject to you, 
that ye may be grateful. 

2813 See n. 2808 to 22:8H al)o\"e. What was expressed in general terms is ap])lied 
here more particularly to camels, the most precious and useful animals ot Arabia , 
whose mode of slaughter for sacrifice is different from that of smaller animals: the 
special word for such sacrifice is AaAr{108:2). 

2814 There are clliies in begging, as in charity. No a])pro\al is gi\'en to arrogant 
and insolent l)eggiiig, though the reliel oi distress ol all kinds, deseiAcd and 
undesen ed, is included in charit\'. But those who beg with hinnilil\" and those who 
receive gifts witli gratitude and contenmient are botli mentioned for special 
attention. Charity should not be given for show, or to get rid of importunate 
demands. It should find out real needs and meet them. 

37. It is not their meat nor their blood, that reaches 
Allah, it is your piety that reaches Him: He has thus 
made them subject to you, that ye may glorify Allah 
for His guidance to you:(2815) and proclaim the good 
news to all who do right. 

2815 The essence of sacrifice has been explained in n. 2810. No one should 
suppose that meat or blood is acceptable to the One True Cod. It was a Pagan 
fanc\' thai Allah could be appeased l)y blood sacrifice. But Allah does accept the 
offering of our hearts, and as a symbol of such oiler, some \isible institution is 
necessar\'. He has gi\"en us power over the brute creation, and permitted iis to eat 
meat, but onh" if we pronounce His name at the solemn act ol taking life, for 
without this solemn in\<)calion, we are ajit to forget the sacredness ol lile. \\\ the 
invocation we are reminded tiiat wanton cruelty' is not in our thoughts, but only 
the need of food. Now if we further deny ourselves the greater part of the food 
(some theologians fix the proportion at three-quarters or two-thirds) for the sake 
of our poorer brethren in solemn assembly in the precincts of the llaram (sacred 
territory), our s\inbolic act finds practical ex])ression in bene\<)lence, and that is 
the virtue sought to l)e taught. We should l)e gratehil to Allah lor His guidance in 
this matter, in which man\' Peo])les ha\ e gone wrong, and we should proclaim the 
true doctrine, so tiiat virtue and charitj' may increase among men. 



38. Verily Allah will defend (from ill) those who believe: 
verily, Allah loveth not any that is a traitor to faith, or 
show ingratitude. 

39. To those against whom(2816) war is made, 
permission is given (to fight), because they are 
wronged;- and verily, Allah is most powerful for their 
aid;- 

2816 Several ti^anslators ha\e failed to notice that yuq:i tnluiui is in the jjassive 
voice, "against whom war is inade"-not "who take arms against the unl>elie\"ers" as 
Sale translates it. The clause "and verily... their aid" is parenthetical. Verse 40 
connects on with "they are wronged". The wrong is indicated: 'driven by 
persecution from their home, for no other reason than that they worshipped the 
One True God 1 . This was the first occasion on which fighting-in self-defence-was 
permitted. This passage therefore undoubtedly dates from Madinah. 

40. (They are) those who have been expelled from their 
homes in defiance of right,- (for no cause) except that 
they say, "our Lord is Allah.. Did not Allah check one 
set of people by means of another,(2817) there would 
surely have been pulled down monasteries, churches, 
synagogues, and mosques, in which the name of Allah 
is commemorated in abundant measure. Allah will 
certainly aid those who aid his (cause);- for verily 
Allah is full of Strength, Exalted in Might,(2818) (able 
to enforce His Will). 

2817 Cf. 2:251, where the expression is used in connection with David's fight 
against the Philistines. To allow a righteous people to fight against a ferocious and 
mischief-loving people was fully justified. But the justification was far greater here, 
when the Htde Muslim community was not only fighting for its own existence 
against the Makkan Quraysh, but for the very existence of the Faith in the One 
True God. They had as much right to be in Makkah an<l worship in the Ka'bah as 
die other Quraysh; yet they were exiled for tiieir Faith. It affected not tiie faith of 
one jjarticnlar peojile. The princi])le in\x)l\ed was that of all worship, Jewish or 
Christian as well as Muslim, and of all foundations built for pious uses. 

2818 'Aziz means Exalted in power, rank, dignity, Incomparable; Full of might 
and majesty. Able to enforce His Will. The last signification is the one that 
predominates here f'Cf 22:74). 

41. (They are) those who, if We establish them in the 
land, establish regular prayer and give regular charity, 
enjoin the right and forbid wrong:(2819) with Allah 
rests the end (and decision) of (all) affairs. 

2819 'Enjoining the right and forbidding the wrong" is an essential duty of the 
Muslim r'nunah and one of the main purposes for which it has been raised. (See 
8:104, IfO; 9:71, flf-112). (l-:ds.). 

42. If they treat thy (mission) as false, so did the 
peoples before them (with their prophets),-(2820) the 
People of Noah, and 'Ad and Thamud; 

2820 It is nothing new if the Prophet of Allah is accused of imposture. This was 
done in all ages: e.g., Noah (7:64); Hud the prophet of the Ad people (7:66); 
Salih prophet of Thamud (7:76); Abraham (21:55); Lut (7:82); Shu'aib tiie 
prophet of the Madyan people (7:85) and also of the Companions of the Wood 
(15:78). 1 he case of Moses is mentioned apart, as his people survived to the time 
of our Prophet and survive to the present, and they frequentiy rebelled against 
Moses (2:49-61). 

43. Those of Abraham and Lut; 

44. And the Companions(2821) of the Madyan People; 
and Moses was rejected (in the same way). But I 
granted respite to the Unbelievers, and (only) after 
that did I punish them: but how (terrible) was my 
rejection (of them)!(2822) 

2821 Were they the same as the Companions of the Wood? See n. 2000 to 
15:78. 

2822 My Wrath on them, and the complete reversal of their fortune in 
consequence (CfS4:45 and 35:26). 



225 



The Noble Qur'an 



45. How many populations have We destroyed, which 
were given to wrong- doing? They tumbled 
down(2823) on their roofs. And how many wells are 
lying idle and neglected,(2824} and castles lofty and 
well-built? 

2823 The roofs tell in first, and the whole slrnelure, \\ alls and all, came tumbling 
after, as happens in ruins. The place was turned upsitle down. 

2824 In a dry country like Arabia, a well stands as a symbol for a living, flourishing 
j)oy)ulation, and nuun" place-names mean "the well of so-and-so" c.^';, Bir 'Ali. a 
\illaf^e jnsl ^oulli ol Madmali. the (]ualit\" ol whose (h'lnkm}; walcr is lanions, or 
Abyar Ibn Hassan, a noted stopping place on die road from Makkali to Madinah, 
about 92 miles from Madinah. 

46. Do they not travel through the land, so that their 
hearts (and minds)(2825) may thus learn wisdom and 
their ears may thus learn to hear? Truly it is not their 
eyes that are blind, but their hearts which are in their 
breasts. 

2825 The word [or "liearl" m Aral)ie s])eeeh imports both the seat <>I intelligent 
faculties and understanding as well as die seat ot affections and emotions. Those 
who reject Allah's Message may have their physical eyes and ears, but their hearts 
are blind and deaf. If their faculties of understanding were active, would they not 
see the Signs of Allah's Providence and Allah's Wrath in nature around them and 
in the cities and ruins if they travel inteUigentiy? 

47. Yet they ask thee to hasten on the Punishment! But 
Allah will not faii(2826) in His Promise. Verily a Day in 
the sight of thy Lord is like a thousand years of your 
reckoning. 

2826 li Allah gi\"es res])ite, those to whom it is given ha\'e a real ehanee of 
rejienlance and amendmenl. He will not curtail His jiromise of respite. But on the 
other hand He has ])romised lo call e\en"one to aeeonnt for his deeds, and this 
iii\'oh"es justice and ])unishmenl for sin. This ])romise will also come true. It is 
foolish to try to hasten it. Time witii Him is notiiing. We keep count of time for 
our relative calculations. His existence is absolute, and not conditioned by Time 
or Place. What we call a thousand years may be nothing more than a day or a 
minute to Him {Cf. 26:204 and 37:176). 

48. And to how many populations did I give respite, 
which(2827) were given to wrong-doing? in the end I 
punished them. To me is the destination (of all). 

2827 The argument begun in 22:4,5 is now rounded oft and closed. 

49. Say: "O men! I am (sent) to you only to give a clear 
warning:(2828) 

2828 It is tiie Messenger's dut}' to eon\ey the warning in die clearest terms to the 
wicked. It is not part ot his duh" io coerce them or judge them, or bring on the 
Punishment for tiiem. Thai only rests w iih .Mlah. But the warning itself is full of 
Mercy: for it gives the liighest hope to the repentant sinner who turns and comes 
to Allah. 

50. "Those who believe and work righteousness, for 
them is forgiveness and a sustenance most 
generous.(2829) 

2829 The "sustenance" must be construed in the widest sense, spiritual as well as 
intellectual and physical. The reward of righteousness is far more generous than 
any merit there may be in the creature follov\ing the Will of his Creator. 

51. "But those who strive against Our Signs, to 
frustrate(2830) them,- they will be Companions of the 
Fire." 

2830 It will not be in their power to frustrate Allah's Plan; all tliey will <lo is to go 
further and further down in their spiritual state, deeper and deeper into their Hell, 

52. Never did We send a messenger or a prophet before 
thee, but, when he framed a desire, Satan threw some 
(vanity)(2831) into his desire: but Allah will cancel 
anything (vain) that Satan throws in, and Allah will 



confirm (and establish) His Signs: for Allah is full of 
Knowledge and Wisdom:(2832) 

2831 Prophets and messengers (the distinction is explained in n. 2,503 to 19:51) 
are but human. Hieir actions are righteous and their motives jiure, but in judging 
things from a human point of view, the suggestion ma\" come lo then" mind (from 
Satan) that it \\()ui(l be good lo lia\"e power or weallli or mOuence for lurthering 
Allah's cause, or that it ma\' he good io conciliate some laetion which may he 
irreconcilable. In tact, in Allali's Plan, it may be tiie opposite. Allah, in His mercy 
and inspiration, will cancel any false or vain suggestions of this kind, and confirm 
and strengthen His own Commands and make known His Will in His Signs or 
revelations. 

2832 This clause and the similar clause at the end of the next verse are 
parenthetical. 

53. That He may make the suggestions thrown in by 
Satan, but a trial(2833) for those in whose hearts is a 
disease and who are(2834) hardened of heart: verily 
the wrong-doers are in a schism far (from the Truth): 

2833 If any suggestion comes to die human mind tliat is not in accordance with 
Allah's Will and Plan, it has two opposite effects: to evil minds it is a trial and a 
temptation from the Evil One, but to the mind well-instructed in Faith, it stands 
self-condemned at once, and becomes a means of strengthening the Faith and 
stimulating redoubled efforts to conform to the Will of Allah. 

2834 C'f. 2:10. I undersland the "disease in the heart" lo he an earlier slate of 
curse, which leads m an intensitied iorm to a complcle "hardening ol the heart". 

54. And that those on whom(2835) knowledge has been 
bestowed may learn that the (Qur'an) is the Truth 
from thy Lord, and that they may believe therein, and 
their hearts may be made humbly (open) to it: for 
verily Allah is the Guide of those who believe, to the 
Straight Way. 

2835 The last clause in the last verse was parenthetical. Treat this clause as parallel 
with the first clause in verse 53, "that he may make", etc. Both will then connect 
with "Allah will confirm (and establish) His Signs" in verse 52. See n. 2833 above. 

55. Those who reject Faith will not cease to be(2836) in 
doubt concerning (Revelation) until the Hour (of 
Judgment) comes suddenly upon them, or there 
comes to them the Penalty of a Day of Disaster. 

2836 The penalty of deliberately rejecting Faith is that the person doing so closes 
the channels <)f Mercy that flow from Allah. He mil always be subject to doubts 
and superstitions, until the time comes when all earthh' scales fall from his 
Spiritual eyes. But then there will be no time for Repentance: it will be too late to 
profit by the guidance of Allah given through Revelation. 

56. On that Day of Dominion(2837) will be that of Allah. 
He will judge between them: so those who believe and 
work righteous deeds will be in Gardens of Delight. 

2837 Such power as Evil has over those who yield to it (17:62-64) will then be 
gone, as the respite granted to Satan will be over, and Allah's Kingdom will be 
established. 

57. And for those who reject Faith and deny our Signs, 
there will be a humiliating Punishment. 

58. Those who leave their homes in the cause of Allah, 
and are then slain or die,- On them will Allah bestow 
verily a goodly Provision:(2838) Truly Allah is He Who 
bestows the best provision. 

2838 Jiizg: sustenance, provision. I have preferred the latter word here, because 
after death we can only think of rizg in a large metaphorical sense, i.e., all the 
provision necessary to equip the person for a full and happy Future life, and also, 
I think, a provision for his dependants and near and dear ones in this life. (R). 

59. Verily He will admit them to a place with which they 
shall be well pleased: for Allah is All-Knowing, Most 
Forbearing. (2839) 



226 



The Noble Qur'an 



2839 Martyrdom is the sacrifice of life in the service of Allah. Its reward is 
therefore even greater than that of an ordinarily good life. The martyr's sins are 
forgiven by the vcr\' act of mart\T(lom, which implies sendee and self-surrender in 
the liighest sense of tlie word. Allah knows all his past lite hut will forbear from 
calling him to account tor things that should strictly come into his account. 

60. That (is so). And if one has retaliated to no greater 
extent than the injury he received, and is again set 
upon inordinately/ Allah will help him: for Allah is One 
that blots out (sins) and forgives (again and 
again). (2840) 

2840 Ordinarily Muslims are enjoined to l)ear injuries with patience and return 
good for evil {'23:96). But there are occasions when human teelings get the better 
of our wise resolutions, or when, in a state of conflict or war, we return "as good as 
we get *. In that case our retaliation is permissible, provided the injury we inflict is 
not greater than that we receive. After such retaliation, we are even, but if the 
other side again acts aggressi\ely and goes beyond all bounds in attacking us, we 
are entitied to protectitm from Allah in spite of all our faults; for Allah is One that 
blots out our sins, and forgives again and again. 

61. That is because Allah merges night into day, and He 
merges day into night, and verily it is Allah Who hears 
and sees (all things). (2841) 

2841 To some it may ajipear strange or even irreconcilable that Allah should be 
both Mercilul andjust: that He should both ])rotect His dc\'otees and yet ask tor 
their self-sacrifice; diat he should command flieni to return good for evil, and yet 
permit retaliation under certain restrictions. But such thoughts are shortsighted. 
Do they not see many inconsistencies in all life, all Nature, and all Creation? 
Why, even in such simple phenomena as Night and Day, the one merges into the 
other, and no one can tell when precisely the one begins and the other ends. Yet 
we can see in a rough sort ot wa\' that (he one s;Wcs rest and the other acti\itA', that 
the one reveals the l>eaiilies ol the >,tarr\' hea\"cns and the other the >,])lendour of 
the siui. In coiuitless wa\s we can see there the wisdom and the line artistiy of 
Allah. And there are subtle nuances and mergings in nature that our intelligence 
can hardly penetrate. Now human lite and human relations are far more 
complicated, and it is Allah alone Who can see all the subtie distinctions and hear 
the cries of all His creatures, in a world which Tennyson described as "red in tooth 
and claw" ^O" 35:13).' 

62. That is because Allah - He(2842) is the Reality; and 
those besides Him whom they invoke,- they are but 
vain Falsehood: verily Allah is He, Most High, Most 
Great.(2843) 

2842 The emphatic cxmstructitm calls attentitm to the fact that Allah is the only 
abiding Reality-. All else is like shadows tiiat will yiass away fT/" 81:80). 

2843 See n. 2H41 above Our vain imaginings, groundless doubts, toolish 
subdeties, and false worship should all give place to trust and faith in the one and 
only Reality. 

63. Seest thou not that Allah sends down rain from the 
sky, and forthwith the earth becomes clothed with 
green? for Allah is He Who understands(2844) the 
finest mysteries, and is well-acquainted (with them). 

2844 Ijt tif, as a name of Allah, is as difficult to define in \\x)rds as fiie idea it seeks 
to represent is difficult to grasp in our minds. It im])lies: (1) line, subtle (the basic 
meaniiii;): (2) so line and subtle as to be ini])erceplil)le to human sight; (8) so [jure 
as to be incoinprcheii>>ii)le; (1) with sight so ])eriect as to see and iindersfand the 
iinest sui)tletie^ and nnsteries ( CL 88:81); (.>) so kind and gracious as to l)estow 
gilts ol the most refined kind; extraordinarih' gracious and understanding. No. 4 is 
die predominant meaning here and in 12;1()(); Nos. 2 and 8 in 5:108; and No. 5 in 
42:19; but every shade of meaning must be borne in mind in each case, as a 
subsidiary factor in the spiritual melody. 

64. To Him belongs all that is in the heavens and on 
earth: for verily Allah,- He is free of all wants. Worthy 
of all Praise.(2845) 

2845 Each of the verses 22:61 -68 mentitmed two attributes of Allah with 
reference to the contents ol that \erse. This \erse now sums up the whole 
argiiiiieiil, and tlie two attributes with which it closer suiii up the idea which we 
can understand Allah's goodness, .\llalis lo\"ing kindness and mercies are not like 
those ol human creatures who all depend upon one another, and olleii expect 
stmie kindness or recognition in return. Allah is above all wants and depends in 
no way whatever on His creatures. His mercies have therefore a special quality. 



which we cannot describe except by gratefuUy singing the praises of Allah. Cf. 
2:267. 

65. Seest thou not that Allah has made subject to you 
(men) all that is on the earth, and the ships that 
sail(2846) through the sea by His Command? He 
withholds the sky (rain)(2847) from failing on the 
earth except by His leave: for Allah is Most Kind and 
Most Merciful to man. 

2846 Land and sea have been made subject to man by Allah's command, so that 
man can develop his life freely on earth. 

2847 S;un:i 'means (1) something high, (2) a rool, a ceiling, (8) the sk\', ihe canopy 
of heaven, (4) cloud or rain. 1 understand die last meaning here, though most 
authorities seem to render it by some such word as "sky". If we understand rain 
here, we have a complete picture of the three elements in which man lives-land, 
air and sea. Rain is also appropriate for mention with Allah's kindness and mercy. 
He regulates the rain for man's benefit 

66. It is He Who gave you life, will cause you to die, and 
will again give you life: Truly man is a most ungrateful 
creature! 

67. To every People have We appointed rites and 
ceremonies(2848) which they must follow: let them 
not then dispute with thee on the matter, but do thou 
invite (them) to thy Lord: for thou art assuredly on the 
Right Way. 

2848 Rites and ceremonies may appear to be an unimportant matter compared 
with "weightier matters of the L;iw" and with die higher needs of man's spiritual 
nature. But they are necessary for social and religious organisation, and their effect 
on the individual himself is not to be despised. In an\' case, as they are visible 
external symbols, the\' gwc rise to the most healed contro\"ersies. Such 
contro\"ersies are to l)e de])recaled. That does nol mean that our rites and 
ceremonies are to be made light ol. Those in Islam rest on ihe highest social and 
religious needs ot man, and it we are convinced diat we are on die Right Way , we 
should invite all to join us, without entering into controversies about such matters. 

68. If they do wrangle with thee, say, "(Allah) knows 
best what it is ye are doing. "(2849) 

2849 You are only wrangling about matters about which you have no knowledge 
nor any deep religious feeling. The springs of your conduct are all open before 
Allah, and He will judge you.' 

69. "(Allah) will judge between you on the Day of 
Judgment concerning the matters in which ye 
differ."(2850) 

2850 You not oiih" find laiilt with the \ery tew and sim[)le rites and ceremonies in 
Islam: you, outside Islam, have no rites and ceremonies which you are yourselves 
agreed upon, either as Christians or as Jews, or one compared with the other.' 

70. Knowest thou not that Allah knows all that is in 
heaven and on earth? Indeed it is all in a Record, and 
that is easy for Allah. (2851) 

2851 We human beings can only think of knowledge being accurately and 
permanendy preserved by means of a record. Allah's knowledge has all the 
(Qualities of a perfect record, and it is moreover complete and comprehensive. 
This is not difficult for Him from whom flows all knowledge and intelligence (Cf. 

ll-.li-lS). 

71. Yet they worship, besides Allah, things for which no 
authority has been sent down to them, and of which 
they have (really) no knowledge: for those that do 
wrong there is no helper.(2852) 

2852 When ])laiii common-sense shows the absurdity ol lalse worshi]), behind 
which dicre is neither knowledge, intelligence, nor authority' ((juite die contrary), 
who or what can help the false misguided creatures who dishonour Allah by false 
worship? 

72. When Our Clear Signs are rehearsed to them, thou 
wilt notice a denial(2853) on the faces of the 



227 



The Noble Qur'an 



Unbelievers! they nearly attack with violence those 
who rehearse Our Signs to them. Say, "Shall I tell you 
of something (far) worse than these Signs?(2854) It 
is the Fire (of Hell]! Allah has promised it to the 
Unbelievers! and evil is that destination!" 

2853 Munkar. (1) a refusal to accept something offered; (2) a denial of somethir^ 
stated or pointed out; (3) a feeling of disapproval or active aversion, or disgust. 

2854 There is irony here. You think Allah's rc\"clatious and Sigus arc (lislaslchil io 
you! There will be something far more distasteful to you if you do not repent! 
What do you say to the inevitable Punishment?' 

73. O men! Here is a parable set forth! listen to it! Those 
on whom, besides Allah, ye call, cannot create (even) 
a fly, if they all met together for the purpose! and if 
the fly should snatch away anything from them, they 
would have no power to release it from the fly. Feeble 
are those who petition(2855) and those whom they 
petition! 

2855 Both idols and their worshippers are poor, foolish, feeble creatures! 

74. No just estimate have they made of Allah, for Allah is 
He Who is strong and able to Carry out His Will. (2856) 

2856 No one who descends to the base forms of false worship can have a true 
idea of Allah. Allah has all power, and He is fully able to carry out every part of 
His Will and Plan. He is exalted above all in power and dignity. Cf. 22:40 and n. 
2818 for the fill! meaning of ' /lz;>(see also 26:9). 

75. Allah chooses Messengers(2857) from angels and 
from men for Allah is He Who hears and sees (ail 
things). (2858) 

2857 Men Mrc chosen as Messengers to ordiniiry men; lor ordinaiy men will riot 
he able to nndcrstand and be in communion with hcings so rchned as angels. But 
angels are sent as Messengers to Allah's chosen prophets, to convey tlie Message 
from time to time. In either case the\ are chosen by Allah, are subject to Allah's 
Will, and should not be worshipped as gods. 

2858 As /Vllah regards the humblest of His creatures and hears dieir prayer, He 
sends men messengers out of their own brethren {see last note), and to such 
messengers He communicates the highest spiritual Truths through His angels. 



76. He knows what is before them and what is behind 
them: and to Allah go back all questions (for 
decision). (2859) 

2859 Time, before or behind, may be of some importance to men. They may 
dispute as to what was the first Message, and what is the last Message. To Allah 
this question of priority and posteriority is of no consequence. All questions go 
back ultimately to him and are judged on their merits. 

77. O ye who believe! bow down, prostrate yourselves, 
and adore your Lord; and do good; that ye may 
prosper.(2860) 

2860 Prosper, in a spiritual sense, both in this life and the Hereafter. 

78. And strive in His cause as ye ought to strive, (with 
sincerity and under discipline). (2861) He has chosen 
you, and has imposed no difficulties on you(2862) in 
religion; it is the cult of your father Abraham. It is He 
Who has named you Muslims, both before(2863) and 
in this (Revelation); that the Messenger may be a 
witness for you, and ye be witnesses for 
mankind! (2864) So establish regular Prayer, give 
regular Charity, and hold fast to Allah. He is your 
Protector - the Best to protect and the Best to help! 

2861 As far as the striving is concerned with Jihad in the narrow sense, see the 
limitations in n. 204 to 2:190 and n. 205 to 2:191. But the words are perfectiy 
general and a])])l\' to all trne and unselfish striving for spiritual good. 

2862 The Jews were hampered by many restrictions, and their religion was racial. 
Christianity, as originally preached, was a hermit religion: "sell whatsoever thou 
hasf (Mark 10:21): "take no thought for tiie morrow" (Matt. 6:34). Islam, as 
originally preached, gives freedom and full play to man's faculties of every kind. It 
is universal, and claims to date from Adam: father Abraham is mentioned as the 
great Ancestor of those among whom Islam was first preached 0ews, Christians, 
and Arab Quraysh). 

2863 Before: see Abraham's prayer in 2:128. In this revelation: in this very verse, 
as well as in other places. 

2864 See 2:143, and notes 143 and 144. As the Prophet is a guide and witnesses 
among us, so Muslims ought to be witneses amongst mankind. The best witness to 
Allah's Truth are those who show its light in their lives. 



23 . Al Mu'minun (The Believers) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. The believers must (eventually) win through, -(2865) 

2865 AlhJiri: win ihrongh, ])r<)S])er, succeed, achieve their aims or obtain salvation 
from sorrow and all e\ il. This \ erse connects on with \ erses 10 and 1 1 below. The 
success or victor}' may come in tiiis world, but is certain antl lasting in the world to 
come. 

2. Those who humble themselves(2866) in their prayers; 

2866 Humility in prayer as regards (1) their estimate of their own worth in Allah's 
presence, (2) as regards tlieir estimate of their own powers or strength unless they 
are helped by Allah, and (3) as regards the petitions they offer to Allah. 



3. Who avoid vain talk; 

4. Who are active in deeds of charity; 

5. Who abstain from sex,(2867) 

2867 The Muslim must guard himself against ever;' kind of sex abuse or sex 
per\'ersion. 'f'he new psychology" associated with the name of Frend traces many of 
our hidden motives to sex, and it is common knowledge dial our refinement or 
degradation ma\' he measured !>y the hidden workings of our sex instincts. But 
e\cn the natural and lawhil exercise of sex is restricted to the marriage bond, 
under which the rigiils of both parlies are duly regulated and maintained. 

6. Except with those joined to them in the marriage 
bond, or (the captives) whom their right hands 
possess,-(2868) for (in their case) they are free from 
blame. 



228 



The Noble Qur'an 



2868 This is further explained and amplified in 4:25. It will be seen there that the 
status of a captive when raised to freedom by marriage is the same as that of a free 
woman as regards her rights, but more lenient as regards the punishment to be 
inflicted if she falls from virtue. 

7. But those whose desires exceed those limits are 
transgressors;- 

8. Those who faithfully observe their trusts and their 
covena nts; ( 2869 ) 

2869 Trusts may l>c cx])i'c.ss or ini])lic(l. Ex])i'c.ss trusts arc lliosc where pr<>])ci'ty is 
entrusted or dulies are assigued by some one to some olher whom he trusts, lo 
carry out either imuieclialeh' or in specilied eouuus^eiu ics. such as death. luiplied 
trusts aiise out ot power, or position, or oiiiiorlunity; e.g., a king holds his 
kir^dom on trust from Allah for his subjects: the Afghan official phrase for their 
kingdom used to be Dawlat-i-Khuda-dad God-given kir^dom'). The subject of 
covenants, express and implied, has been discussed in n. 682 to 5:1. Covenants 
create obligations, and express and implied trusts and covenants taken together 
co\ er the \vhole field of obligations. 

9. And who (strictly) guard(2870) their prayers;- 

2870 In verse 2 we were directed to the spirit ot humility and earnestness in our 
prayers. Here we are lold how necessary the habit of regular prayer is to our 
spiritual well-being and de\ elo[)ment, as it brings us closer to Allah, and thus sums 
up the light of the seven jewels of our Faith, viz.: (!) humility, (2) avoidance of 
vanity, (3) charity, (4) sex purity, (5) fidelity to trusts, and (6) to covenants, and (7) 
an earnest desire to get closer to Allah. 

10. These will be the heirs,(2871) 

2871 21:105, where it is said that the righteous will inherit the earth. In tlie first 
verse of this Surah, the final success or victory is referred to. Truth will prevail 
even on this earth, but it may not be for any individual men of righteousness to see 
it: it may be in the time of their heirs and successors. But in the life to come, there 
is no doubt that every man will see the finit of his life here, and the righteous will 
in]]cnt\\c;\\cn, in the sense that they will attain it after their death here. 

11. Who will inherit Paradise: they will dwell therein (for 
ever). 

12. Man We did create from a quintessence (of 
clay);(2872) 

2872 In ihis lieautiful passage, Allah's ereati\e work, as lar as man is concerned, is 
recapitulated, in order to show man's real position in this lile, and the certaint\' of 
the iiiiure: to which he was reierred lor his reward in \ erses 10-1 1 al>o\"e. For the 
\'arioiis siages ol creation, seen. 120 to 2:1 17. Here we are not concerned with ihe 
earliest stage, tlie creation ot primeval matter out of notliing. It is also a process of 
creation when inorganic matter becomes living matter. Thus inorganic constituents 
of the earth are absorbed into living matter by way of food and living matter 
reproduces itself by means of s[)erm. This is deposited in the (mim and fertilises it 
and rests for a time in security" in the mother's womb. The first change in the 
fertilised tnum is the con\ersion into a sort ol clot ol thickly congealed hlood; the 
zygole cells grow by segmentation; then the mass gradually assumes shajie in its 
growth as a foetus. From the lump de\"elo]) l)ones and llesh and organs and a 
nenous s\stem. So far man's grovith is like that of an animal, but a lurther ])rocess 
takes place which makes the infant animal into tlie infant man. This is die 
breathing of Allah's spirit into him (15:29): that process need not be precisely at a 
given point of time. It may be a continuous process parallel to that of physical 
growth. The child is born: it grows; it decays and dies; but after death another 
chapter opens f<)r the individual, and it is to remind us of this most momentous 
chapter that the previous stages are recajjitulated. 

13. Then We placed him as (a drop of) sperm in a place 
of rest,(2873) firmly fixed; 

2873 The growth in the foetal stage is silent and unseen. The foetus is ])rotected in 
the mother's womb like a king in a castle; it is firmly fixed, and gets the protection 
of the mother's body, on which it depends for its own growth until birth. 

14. Then We made the sperm into a clot of congealed 
blood; then of that clot We made a (foetus) lump; then 
we made out of that lump bones and clothed the 
bones with flesh; then we developed out of it another 
creature. (2874) So blessed be Allah, the best to 
create! 



2874 From a mere animal, we now consider man as man. Is it not a Sign of 
wonder in itself that from dry dust (turah, 22:5) or inorganic matter should be 
made protoplasm {moist cla\' or organic matter); from it should gro\\' a new animal 
life; and out of it should grow human life, witli all its caijacitics and 
responsibihties? Man carries witiiin himself Signs of Allah's wisdom and power, 
and he can see them every day in the universe around him. 

15. After that, at length ye will die(2875) 

2875 Our physical death in this mortal life seems to make a break. But if it were 
the end of all, our life becomes meaningless. Our own instinct tells us that it 
cannot be so, and Allah assures us that there will be a resurrection for judgement. 

16. Again, on the Day of Judgment, will ye be raised up. 

17. And We have made, above you, seven tracts;(2876) 
and We are never unmindful of (our) Creation. (2877) 

2876 Tara'iq. ti aets, roads, orl)its, or ])aths of motion in the visible heavens. These 
seven are regular and clearly marked to our eyes, in the immense sjjace that we 
see around us. W'e must go to astronomy to form any p!aiisil)!e theories of these 
motions. But their simplest observation gives us a sublime view of beaut\', order, 
and grandeur in the universe. The assurance given in the next clause, that Allah 
cares for us and all His Creation, calls our attention to Allah's goodness, which is 
further illustrated in the subsequent verses. 

2877 Allah's care for His Creation is ceaseless. A few examples of His care for our 
[iln sical v\ell-being are given in verses 18-22, and for our spiritual well-being, in 

Sections 2 to 5. 

18. And We send down water from the sky according 
to(2878) (due) measure, and We cause it to soak in 
the soil; and We certainly are able to drain it off (with 
ease). 

2878 Normally the rain comes well distributed; it soaks into the soil; the moisture 
is retained for a lor^ time in all high grounds; it soaks and penetrates through 
many layers of soil and forms the architecture of physical geography; the retentive 
powers of higher soil enable rivers to flow perennially even where, as in India, the 
rainfall is seasonal and confined to a few months in the year. Another form in 
which water comes dov\'n from the sky according to due measure is in snow and 
hail: these also have their jjlace in the economy of air and soil. Were it not for 
snow and glaciers in the higher mounlain regions, some ol the rixers would fail in 
their abimdant flow. As wonderful as die supply of water and moisture is its 
drainage. It renn iis to the sea and air in all sorts of ways, and the formation of mist 
and clouds repeats the c\'cle. Were it not for the drainage and the clearance of the 
waters, we should have floods and waterlogging, as happens when the normal 
processes of nature are temporarily obstructed. The same thing happens when the 
rain comes down in other lliaii due measure. These abnormal conditions also 
have their \aliic. liul how gralcliil should man be for Allah's gifts in the ceaseless 
processes ol nature on such an enormous scale! 

19. With it We grow for you gardens of date-palms and 
vines: in them have ye abundant fruits: and of them ye 
eat (and have enjoyment),-(2879) 

2879 a: 7:19 and n. 776 to 

20. Also a tree springing out of Mount Sinai/(2880) which 
produces oil, and relish for those who use it for food. 

2880 For Arabia the best olives grow round about Mount Sinai . The fig, the ohve. 
Mount Sinai, and the sacred city of Makkah are mentioned together in association 
in 95:1-3, where we shall consider the mystic meaning. Olive oil is an ingredient in 
medicinal ointments and in ointments used for religious ceremonies such as tiie 
consecration of kings. It has thus a symbohc meaning. If used for food, the ohve 
has a delicious flavour. Cf. also 24:35, where the ohve is called a Blessed Tree, 
and n. HOOO. 

21. And in cattle (too) ye have an instructive 
example:(2881) from within their bodies We produce 
(milk) for you to drink; there are, in them, (besides), 
numerous (other) benefits for you; and of their (meat) 
ye eat; 

2881 Ibrali: tiie root meaning of the verb is "to interpret, to expound, or instruct', 
as in 12:43; the noun means an interpretation, or example or Sign that instructs, as 
here and in 16:66, or gives a warning, as in 3:13. From catde we get milk and 
meat; also from their skins we make leather for shoes, boots, straps, saddlery, and 
numerous other uses; from camel's hair and sheep's wool we weave cloth. 



229 



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hai^ir^s, carpets, etc.: from the horns of cattle we make cups and articles of 
ornament or use; and camels, horses, donkeys, mules, etc., are used for riding, 
carrying loads, or drawing vehicles (Cf. 36:71-73). 

22. An on them, as well as in slips, ye side. 

23. (Further, We sent a long line of prophets for your 
instruction). (2882) We sent Noah to his 
peop!e:(2883) He said, "O my people! worship Allah. 
Ye have no other god but Him. Will ye not fear 
(Him)?"(2884) 

2882 The material gifts having heen mentioned, which we receive from a wise and 
kindly Pnnidencc , our attention is now directed to Allah's Providence in s])irilu;il 
m;ittcrs. lie sent Teachers to instruct and guide us, and though they were mocked, 
rejected, and accused of falsehood and selfishness, they were protected by Allah, 
and Allah's Trudi at length prevailed. 

2883 Teople" here is almost equivalent to "contemporaries". 

2884 Cf. 7:59. To fear Allah is to lead righteous lives and eschew evil. 

24. The chiefs of the Unbelievers among his people said: 
"He is no more than a man like yourselves: his wish is 
to assert his superiority over you: if Allah had 
wished(2885) (to send messengers). He could have 
sent down angels; never did we hear such a thing (as 
he says), among our ancestors of old." 

2885 They attribute altogether WTOng motives to him {such as they would have 
actuated thenisehes), in sa\ing tliat he was tiyiug to establish his own ])ersonal 
superiority over them by his preaching. Then tliey accuse him ot falsehood in 
claiming to bring a message of Allah. "If, they say, "Allah had wished to send us 
messengers. He would have sent angels, not a man like ourselves and from among 
ourselves. Our ancestors did not worship One God: why should we?" 

25. (And some said): "He is(2886) only a man 
possessed: wait (and have patience) with him for a 
time." 

2886 I construe this to be a speech of another group among them. They thought 
he was mad, and best left alone. His madness would run out, or he would come to 
;m evil end. 

26. (Noah) said: "O my Lord! help me: for that they 
accuse me of falsehood!" 

27. So We inspired him (with this message): "Construct 
the Ark within Our sight(2887) and under Our 
guidance: then when comes Our Command, and the 
fountains of the earth(2888) gush forth, take thou on 
board pairs of every species, male(2889) and female, 
and thy family- except those of them against whom 
the Word has already gone forth:(2890) And address 
Me not in favour of the wrong-doers; for they shall be 
drowned (in the Flood). 

2887 Cf. this whole passage with 11:3649, and notes thereon. 

2888 See n. 1533 to 11:40, where the word Taimuris explained. 

2889 Seen. l.')34 to 1 1:40. 

2890 Seen. 153.i to 11:40. 

28. And when thou hast embarked(2891) on the Ark - 
thou and those with thee,- say: "Praise be to Allah, 
Who has saved us from the people who do wrong." 

2891 tor ist^wa see 1386 to 10:3. Here the meaning is: mounted on board, 
ascended, embarked. 

29. And say: "O my Lord!(2892) enable me to disembark 
with thy blessing: for Thou art the Best to enable (us) 
to disembark." 

2892 This second prayer was inspired when the Flood subsided, and the time 
came for disembarkation. 



30. Verily in this there are Signs (for men to 
understand); (thus) do We try (men). (2893) 

2893 Noah's contemporaries had all sorts of chances and warnings, but they 
refused to believe and perished. But Allah's Truth survived, and it went to the next 
and succeeding generations. Will not mankind understand? 

31. Then We raised after them another generation. 

32. And We sent to them a messenger from among 
themselves,(2894) (saying), "Worship Allah, ye have 
no other god but Him. Will ye not fear (Him)?" 

2894 If this refers to any particular prophet, it must be Hud whose mission was to 
tile *Ad ])e<>ple, or lo Sitiili, whose mission \vas to the rhiuinid ])eople. TIkiI is (he 
se(]uenee aller .\o;ili iii ll:.>()-fi() and 61-68. Rul 1 tiiink lli;u ;is tiic name is not 
nieiilioiied, we are lo iiiidersiaiid in general the l\pe ol ]K)st-l'lo<)(! ])ropliels until 
we come later on to Moses and Jesus. The object here is not lo recount the 
stories, but to show that die resistance ot the wicked made no ditterence to the 
triumph of Allah's Holy Truth. 

33. And the chiefs of his people, who disbelieved and 
denied the Meeting in the Hereafter, and on whom We 
had bestowed the good things of this life, said: "He is 
no more than a man like yourselves: he eats of that of 
which ye eat, and drinks of what ye drink. 

34. "If ye obey a man like yourselves, behold, it is 
certain ye will be lost.(2895) 

2895 The type ot the imirow Sybarite, who enjoys the good things of this life, 
denies a luture life, and is jealous of any one who presumes to widen his horizon, 
is here described in a few masterly strokes. He is bored by any mention of the 
serious things beyond his ken. What good is it, he says, to talk about the future? 
Enjoy the present The gain is all in the present: the loss is all in the luture. 

35. "Does he promise that when ye die and become dust 
and bones, ye shall be brought forth (again)? 

36. "Far, very far is that which ye are promised! 

37. "There is nothing but our life in this world! We shall 
die and we live!(2896) But we shall never be raised up 
again! 

2896 They seem to say: "There is no future life: that we shall die is certain; that we 
have this life is certain: some die, some are born, some live; and so the cycle 
continues: but how can dead men be raised to life?" (Cf. n. 4763) 

38. "He is only a man who invents a lie against Allah, but 
we are not the ones to believe in him!"(2897) 

2897 "lie is only a fool, and iineiils things, and attributes them to Allah's 
inspiration! We are too wise, to belie\"e such things!" 

39. (The prophet) said: "O my Lord! help me: for that 
they accuse me of falsehood. "(2898) 

2898 See above, 23:26. Every prophet is maligned and persecuted: it is always the 
same story with them, told in different ways. 

40. ((Allah)) said: "In but a little while, they are sure to 
be sorry!"(2899) 

2899 When the Punishment conies, they will be sorry for themselves, but it will be 
too late then. 

41. Then the Blast(2900) overtook them with justice, and 
We made them as rubbish of dead leaves(2901) 
(floating on the stream of Time)! So away with the 
people who do wrong! 

2900 See 11:66, and notes 1563 and 1561. 

2901 Ghutha ': rubbish of dead leaves, or scum floating on a torrent 

42. Then We raised after them other generations. 



230 



The Noble Qur'an 



43. No people can hasten their term, nor can they delay 
(it). 

44. Then sent We our messengers in succession: every 
time there came to a people their messenger, they 
accused him of falsehood: so We made them follow 
each other (in punishment): We made them as a tale 
(that is told):(2902) So away with a people that will 
not believe! 

2902 Their habitations and their organisation have heen wiped out. What remains 
is merely a vague stor\ ol their existenee, a tale that is tokl. Where their name 
remains, whieh is not ahva\ s the ease, it is onh' a h\ivord, suggesting aJl that is 
unstalile and e])henieral-"to ]K>int a moral and adorn a tale". 

45. Then We sent Moses and his brother Aaron, with Our 
Signs and authority manifest,(2903) 

2903 Moses and Aaron had a twofold mission: (1) to Pharaoh and his Court, 
which failed because of Egyptian arrogance; (2) to the Israelites, for whom the Law 
was received on Mount Sinai , but they repeatedly rebelled against Allah. In both 
cases there were miracles ("Clear Signs") and oilier proofs which showed that they 
came at Allah's command and were inspired In' His authority. 

46. To Pharaoh and his Chiefs: But these behaved 
insolently: they were an arrogant people. 

47. They said: "Shall we believe in two men like 
ourselves? And their people are subject(2904) to us!" 

2904 Raeial arrogairce made the Egj'ptiairs say, 'These men belong to a race which 
we hold in subjection as our slaves: how can we accept them as messer^ers of 
Allah?' 

48. So they accused them of falsehood, and they became 
of those who were destroyed. 

49. And We gave Moses the Book, in order that they 
might receive guidance.(2905) 

2905 Here the reference is to the second part of the mission of Moses, that to the 
Israelites, which the Israehtes rendered ineffective by their want of faith. See n. 
2903 above. 

50. And We made the son of Mary and his mother as a 
sign:(2906) We gave them both shelter on high 
ground, affording rest and security and furnished with 
springs.(2907) 

2906 The virgin birth of.lesus was a miracle both for him and his mother. She was 
falsely accused of uneliaslil\ , but the child Jesus tiiumphandy vindicated her by his 
own miracles (19:27-33), and showed by his life the meanness of the caliminy 
against his mother. 

2907 There is no need to look far for the place where mother and child were 
given secure shelter. It is described in 19:22-26. It was the place to which she 
withdrew to be delivered when the time drew near. There was a fruitful palm tree, 
evidendy on high giound, for beneath it flowed a spring. She retired tiiere in 
seclusion, and she and her child rested there until it was time for her to go to her 
people with her child. 

51. O ye messengers! enjoy(2908) (all) things good and 
pure, and work righteousness: for I am well- 
acquainted with (all) that ye do. 

2908 Literally, "eat". See n. 776 to 5:66. The prophets of Allah do not pose as 
ascetics, but receive gratefully all Allah's gifts, and show their gratitude by their 
righteous hves. (R). 

52. And verily this Brotherhood of yours is a single 
Brotherhood. (2909) And I am your Lord and 
Cherisher: therefore fear Me (and no other). 

2909 CX21:92-93. All prophets form one Brotherhood: their Message is one, and 
their religion and teaching are one: they serve die One True God, Who loves and 
cherishes them; and they owe their duty to Him and Him alone. 



53. But people have cut off their affair (of unity), 
between them, into sects: each party rejoices in that 
which is with itself.(2910) 

2910 The people who began to trade on the names of the prophets cut off that 
unity and made sects; and each sect rejoices in its own narrow doctiine, instead of 
taking the universal teachir^ of Unity from Allah. But this sectarian confusion is of 
man's making. It will last for a time, but the rays of Truth and Unity will finally 
dissifjate it. 

54. But leave them in their confused ignorance for a 
time. 

55. Do they think that because We have granted them 
abundance of wealth and sons, 

56. We would hasten them on in every good? Nay, they 
do not understand. (2911) 

2911 Worldly wealth, power, and influence may be but trials. Let not their 
possessors think that they are in themselves things that will necessarily bring them 
happiness. 

57. Verily those who live in awe for fear of their Lord; 

58. Those who believe in the Signs of their Lord; 

59. Those who join not (in worship) partners with their 
Lord; 

60. And those who dispense their charity with their 
hearts(2912) full of fear, because they will return to 
their Lord;- 

2912 Their hearts are full of reverence for Allah and fear lest their chai itv' or their 
hearts be not good enough lor aeee])tanee before dieir Lord; tor they have the 
certainty ot a fumre life, in which they will stand before the Judgement Seat. They 
fear for their own worthiness, but they hope in Faith. 

61. It is these who hasten in every good work, and these 
who are foremost in them. 

62. On no soul do We place a burden greater than it can 
bear:(2913) before Us is a record which clearly shows 
the truth:(2914) they will never be wronged. 

2913 C/: 2:286 and n. 339. 

2914 The record speaks clearly, and shows exacdy what each sold has done and 
thought, and what is due to it in justice. The worst will receive full justice. The best 
will receive far more than their due: 28:84. 

63. But their hearts are in confused ignorance(2915) of 
this; and there are, besides that, deeds of 
theirs,(2916) which they will (continue) to do,- 

2915 This is said of die I Inbelievers who rejected hailli and rejoiced in the \aiiities 
of this world. In spite of the proclamation of Ti utii, they are doubtful of the future 
Life and Juc^ement 

2916 In addition to their rejectitm of Faith, they have against them positive deeds 
ol wrongdoing, from which, on account of their contempt of the Light from Allah, 
they will not desist until they are sharply pulled up for punishment and then 
repentance will be too late! 

64. Until, when We seize in Punishment those of them 
who received the good things of this world, behold, 
they will groan in supplication! 

65. (It will be said): "Groan not in supplication this day: 
for ye shall certainly not be helped by Us. 

66. "My Signs used to be rehearsed to you, but ye used 
to turn back on your heels- 



231 



The Noble Qur'an 



67. "In arrogance: talking nonsense about the (Qur'an), 
like one telling fables by night."(2917) 

2917 Samir: one who remains awake by night, one who passes the night in talk or 
in the recital of stories of romances, a favourite amusement in the Days of 
Ignorance. (Cf.n. 2605 and n, 2608) 

68. Do they not ponder over the Word (of Allah., or has 
anything (new) come to them that did not come to 
their fathers of old?(2918) 

2918 If they ponder o\cr the matter, they will liiid lhal Allah's Message to 
humanity is as old as Adam. It is good for all ages. It never grows old, and it is 
never new. 

69. Or do they not recognise their Messenger, that they 
deny him? 

70. Or do they say, "He is possessed"? Nay, he has 
brought them the Truth, but most of them hate the 
Truth. 

71. If the Truth had been in accord with their desires, 
truly the heavens and the earth, and all beings therein 
would have been in confusion(2919) and corruption! 
Nay, We have sent them their admonition, but they 
turn away from their admonition. 

2919 Allah is All- Wise and All-Good, and His arehiteehire of the universe is on a 
perfect Plan. If these poor, low, selfish, ignorant creatures were to plan it 
according to their hearts' desires, it would be a dreadful world, full of confusion 
and corruption. 

72. Or is it that thou askest them for some(2920) 
recompense? But the recompense of thy Lord is best: 
He is the Best of those who give sustenance. 

2920 This is the last ol the questions, hegiiiiiiiig with 2H:fi8 al)o\"e, showing the 
absurdity ot die position taken up by die Unbelievers. (1) 1 he Message ot Allah is 
as old as humanity; why do they fight shy of it? (2) They have known their Prophet 
to be true and righteous: why do they deny him? (3) Is it madness to bring the 
bitter Truth before them? (4) Does the Prophet ask any worldly reward from 
them? If not, why do they reject his unselfish efforts for their own good? 

73. But verily thou callest them to the Straight Way; 

74. And verily those who believe not in the Hereafter are 
deviating from that Way. 

75. If We had mercy on them and removed the 
distress(2921) which is on them, they would 
obstinately persist in their transgression, wandering 
in distraction to and fro. 

2921 The reference is to a very severe famine felt in Makkah, which was attributed 
by the Unbelievers to the presence of the Prophet amtjng them and his preaching 
against their gods. As this is a Makkan .Surah, the famine referred to must be that 
described by Ibii Katliir as luniiig oeetiried in the 8th year of the Mission , say 
about four \eais hefoie the Ilijrah. There was also a post-Hijrah famine, which is 
reterred to In' Bukhaii, hut that was a later e\eiit. 

76. We inflicted Punishment(2922) on them, but they 
humbled not themselves to their Lord, nor do they 
submissively entreat (Him)!- 

2922 Some Commentators understand the battle of Badr to be meant here: if so, 
this particular verse would be of the Madinah period. But it is better to understand 
it as referrir^ to the same "distress* as in the preceding verse, or to punishments in 
general, which obstinate sinners reiuse to take as warnings given to them to mend 
their ways and turn in repentance to Allah. 

77. Until We open on them a gate leading to a severe 
Punishment: then Lo! they will be plunged in despair 
therein!(2923) 



2923 Cf, 6:44. If the littie trials in the present life will not open their eyes, will 
great trials do so? Unfortunately they only cause in the wicked a feeling of despair. 
In the final Punishment after the Judgement, it will be too late for them to repent, 
and despair will be their only lot 

78. It is He Who has created for you (the faculties of) 
hearing, sight, feeling(2924) and understanding: little 
thanks it is ye give! 

2924 .\s elsewhere, "heart" is to be understood as the seat both ol leeliug and 
intelligence. 'All the means by wliieb knowledge can be gathered, judgement 
formed, and goodness cultivated, are provided for you by Allah. If you were 
grateful, you woldd use those in His service, which is expressed in your service to 
your fellow men. But instead you ignore these gifts, question Allah's Providence , 
and blaspheme against Him!' 

79. And He has multiplied you through the earth, and to 
Him shall ye be gathered back. 

80. It is He Who gives life and death, and to Him (is due) 
the alternation(2925) of Night and Day: will ye not 
then understand? 

2925 The alternation <)f Night and Day stands here as a symbol for all the 
beneficent processes of Nature provided by Allah for the comfort and growth of 
man's outer and inner life. 

81. On the contrary they say things similar to what the 
ancients said. (2926) 

2926 And tliey are the more eul])ahle. as they iia\"e reeei\"ed a later and more 
complete revelation. Why should tliey now stand on die primitive ideas of tiieir 
ancestors? 

82. They say: "What! when we die and become dust and 
bones, could we really be raised up again? 

83. "Such things have been promised to us and to our 
fathers before! they are nothing but tales of the 

ancients!" 

84. Say: "To whom belong the earth and all beings 
therein? (say) if ye know!" 

85. They will say, "To Allah." say: "Yet will ye not receive 
admonition?"(2927) 

2927 If their arguiiieiit is that sinli things aliout a luture lile cannot be known or 
pnned, tlie>' are reierred to the things which are actually heiore them. The 
tangible tilings ol die earth-can tiiey postulate tiieir order or government except by 
a Power of Force or Energy outside them? They will admit that there is such a 
Power or Force or Energy, We call it Allah. Go a step further. We see a sublime 
I 'iii\ ei se in the heavens alKjve, stretching far, far beyond our ken. Tlie\ will admit 
its existence and its grandeur. We ask tiieni to entert;iin a feeling ot ie\ereiice lor 
the Power behind it, and to imderstand their own litUeness and their dependence 
upon fliat Power (Cf. 29:61 and 31:25). 

86. Say: "Who is the Lord of the seven heavens, and the 
Lord of the Throne (of Glory) Supreme?"(2928) 

2928 n 9:129. 

87. They will say, "(They belong) to Allah." Say: "Will ye 
not then be filled with awe?"(2929) 

2929 See n. 2927 above. 'If this great and glorious Universe inspires you with awe, 
surely the Power behind is more worthy of your awe, especially if you compare 
your deyieiideiice and its dependence u[)on Him.' 

88. Say: "Who is it in whose hands is the governance of 
all things,- who protects (all), but is not protected (of 
any)? (say) if ye know." 

89. They will say, "(It belongs) to Allah." Say: "Then how 
are ye deluded?"(2930) 



232 



The Noble Qur'an 



2930 The order and unity of purpose in the Universe argue unity of design and 
goodness in its Maker. Is it not then sheer madness for you to run after fancies 
and fail to understand and obey His Will? It is delusion in you to seek other than 
Allah.' 

90. We have sent them the Truth: but they indeed 
practise falsehood! 

91. No son did Allah beget, nor is there any god along 
with Him: (if there were many gods), behold, each god 
would have taken away what he had created, and 
some would have lorded it over others!(2931) Glory to 
Allah. (He is free) from the (sort of) things they 
attribute to Him! 

2931 Cf. 17:42. The multiplicity of gods is intellectually indefensible, considering 
the unity of Design and Purfjosc in His wonderful ITnivcrsc. 

92. He knows what is hidden and what is open: too high 
is He for the partners they attribute to Him!(2932) 

2932 To suppose that Allah has a son or a family or partners or companions is to 
have a low idea of Allah, Who is high above all such relationships. He is the One 
True God, and there can be none to compare with Him. 

93. Say: "O my Lord! if Thou wilt show me (in my 
lifetime) that which they are warned against,-(2933) 

2933 In the first instance, this applied to the Prophet. His subsequent Hijrah from 
Makkah and the e\ enriial o\ertlir()w of the Makkan oligarchy amply yjrove the 
luHillinent oi liie ])r<)piieey. But ni general meaning it ajiplies to all. We are tatight 
that evil will he visited \\ith a teiTiljie piinishinent, not only in a lutiire lile, but in 
this lile when its cup is hill and ihe time comes tor ptinishment in .Vllah's Plan. 11 
it has to come while we are still on the scene of tliis life, we are asked to pray tliat 
we may not be found in the company of those who draw such punishment on 
themselves. In other words we must eschew the society of e\il ones. 

94. "Then, O my Lord! put me not amongst the people 
who do wrong!" 

95. And We are certainly able to show thee (in 
fulfilment) that against which they are warned. 

96. Repel evil with that(2934) which is best: We are well 
acquainted with the things they say. 

2934 Whether people speak evil of you, in yom presence or behind your back, or 
they do evil to you in either of those ways, all is known to Allah. It is not for you to 
ptmish. Your best course is not to do evil in your turn, but to do what will best 
repel the evil. Two evils do not make a good. C£ 4 1 :34. n. 4504, and n. 2840 

97. And say "O my Lord! I seek refuge with Thee from 
the suggestions of the Evil Ones. (2935) 

2935 But in any case, slum evil for yourself and you cannot do this witliout 
seeking the help and protection ot .'Vllah. .Not oiih' must you shun all [)rom[)tings 
of evil, but you must shun its proximity'. It may be that in ret;iliaUng on evil, or 
even in your curiosity to discover what evil is, you may fall into evil yourself. You 
should avoid going near it or anything which brings it near to you. And in this 
matter you should seek Allah's help. 

98. "And I seek refuge with Thee O my Lord! lest they 
should come near me." 

99. (In Falsehood will they be)(2936) Until, when death 
comes to one of them, he says: "O my Lord! send me 
back(2937) (to life),- 

2936 This verse I think connects on with 23:90 above. Though Allah proclaims 
His Truth everywhere, the wicked cling to Falsehood until they face the reality of 
Death. 

2937 The \"crl) lor "send nic back" is in the ijliinil in Arabic, \\ hicli is construed 
eitlier (1) as an emphatic form, as if tlie singular were repeated, or (1) as a plural 
of respect, though such a plural is not ordinarily used in addressir^ Allah, or (3) as 
a plural addressed to the angels, after the address to Allah in "O my Lord!" 



100. "In order that I may work righteousness in the 
things(2938) I neglected." - "By no means! It is but a 
word he says. "-(2939) Before them is a 
Partition(2940) till the Day they are raised up. 

2938 1 he unrighteous will ask tor another chance. But it will be too late tlien. The 
time for repentance will then have passed. 

2939 Their re{[uest will mean nothing. It will be treated merely as an empty word 
of excuse. 1 he\ had plenty of chances in this life. Not only did they reject them, 
but they did not even believe in Allah or ask for liis assistance. 

2940 Barzakh: a partition, a bar or barrier; tlie place or state in which people will 
be after death and before Judgement Cf. 25:53 and 55:20. Behind them is the 
barrier of death, and in front of them is the Barzakh, partition, a quiescent state 
imtil the judgement comes. 

101. Then when the Trumpet is blown, there will be no 
more relationships between them that Day, nor will 
one ask after another>(2941) 

2941 The old relationships of the world will then be dissolved. Each soul will 
stand on its merits. 

102. Then those whose balance (of good deeds) is 
heavy,- they will attain salvation:(2942) 

2942 Good and evil deeds will be weighed against each other. If the good deeds 
prevail, the soul will attain falah, i.e., prosperity, well-beir^, bliss, or salvation; if 
the contrary, there will be the misery and anguish of Hell. 

103. But those whose balance is light, will be those who 
have lost their souls,(2943) in Hell will they abide. 

2943 The loss or perdition will not mean that they will die and feel no more: 
1 1:17. The punishment will mean nothing, if there was no sensibility, but total 

annihilalion. 

104. The Fire will burn their faces, and they will therein 
grin, with their lips displaced. (2944) 

2944 That is to say, their faces will be disfigured with anguish, and their lips will 
quiver and fall out of place, exposing their teeth. 

105. "Were not My Signs rehearsed to you, and ye did but 
treat them as falsehood?" 

106. They will say: "our Lord! Our misfortune 
overwhelmed us,(2945) and we became a people 
astray! 

2945 'The evil in us conquered us; it was our misfortunes that we surrendered to 
evil, and went astray.' They forget that it was by their own deliberate choice that 
they surrendered to evil, and they are reminded in verses 109-110 of the ridicule 
with which they covered godly men in their life on earth. 

107. "Our Lord! bring us out of this: if ever we return (to 
Evil), then shall we be wrong-doers indeed!" 

108. He will say: "Be ye driven into it (with ignominy)! 
And speak ye not to Me!(2946) 

2946 Alter tlieir llouting ol Allah's Signs and their niocker\' o! godK" men on earth, 
they lia\'e lorleited their right to plead lor mercy helore Allah's Throne. 

109. "A part of My servants there was, who used to pray 
'our Lord! we believe; then do Thou forgive us, and 
have mercy upon us: For Thou art the Best of those 
who show mercy!" 

110. "But ye treated them with ridicule, so much so that 
(ridicule of) them made you(2947) forget My Message 
while ye were laughing at them! 

2947 Literally, 'they make 3'ou lorgel My Message'. The ungodK' were so occu])ied 
in the backbiting and ridicule of the godly that the godly themselves became the 
unconscious cause of the ungodly forgetting the warnings declared by Allah against 



233 



The Noble 



Q u r ' a n 



those who do not treat His Signs seriously. Thus evil often brings about its own 
ruin through the instrumentality of those whom it would make its victims. 

111. "I have rewarded them this Day for their patience 
and constancy: they are indeed the ones that have 
achieved Bliss..." 

112. He will say:(2948} "What number of years did ye 
stay on earth?" 

2948 The Hafs reading is "Qala", "He will s;i>'". This follows the Kufah Qira'ah. 
The Basrah Qira'ah reads "Qut", "Say" (in the imperative). The point is only one of 
grammatical construction. Sec n. 2f)tif) to 21:4. (R). 

113. They will say: "We stayed a day or part of a 
day: (2949) but ask those who keep account." 

2949 The question and answer aboul Time imply hvo tilings. (1) The attention of 
die ungo(ll>' is drawn to tiic extremely short time ot tiic life in this world, 
compared to the eternity which they face: they are made to see this, and to realise 
how mistaken they were in their comparative valuation of things spiritual and 
things material. (2) Time, as we know it now, vyall have faded away and appear as 
almost nothing. It is just a matter relative to this life of temporary probation. Cf. 
die experience of the Companions ot the Ca\ e: 18:19. 

114. He will say: "Ye stayed not but a little/- if ye had 
only known! 

lis. "Did ye then think that We had created you in jest, 
and that ye would not be brought back to Us (for 
account]?"(2950} 



2950 Allah's Creation is not without a high serious purpose. It is not vain, or for 
mere play or sport. As far as man is concerned, the highest issues for him hang on 
his behaviour in this life. "Life is real, life is eaniesr, And the giin e is not its goal", 
as Longfellow truly says. We niusi ihereloir cariieslh" search onl Allah's Truth, 
encouraged by the fact that Allah's Trudi is also, out of His unbounded mercy, 
searching us out and tryir^ to reach us. 

116. Therefore exalted be Allah, the King, the Reality: 
there is no god but He, the Lord of the Throne of 
Honour! 

117. If anyone invokes, besides Allah, Any other god, he 
has no authority therefor; and his reckoning will be 
only with his Lord!(2951) and verily the Unbelievers 
will fail to win through!(2952) 

2951 Not with any one else w hatever, as Allah is the Eternal Reality. It men, out of 
die figments oi their imagination, fanc\' other gods, diey will be rudely nndecei\ ed. 
And Allah is Lord, i.e., our Clierisher as well as our Creator. In spite of all our 
shortcomings and our rebellions, He will forgive us if we go to Him not on our 
merits but on His grace. (R). 

2952 See die same word used in describing the conti^asl w ith the Belie\'ers, in the 
first verse of this Surah. Righteousness must win and all opposition to it must fail. 
Thus the circle of the argument is completed. 

118. So say: "O my Lord! grant Thou forgiveness and 
mercy for Thou art the Best of those who show 
mercy!" 



24 . Al Nur (The Light) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. A sura which We have sent down and(2953) which We 
have ordained in it have We sent down Clear Signs, in 
order that ye may receive admonition. 

2953 It must not be tliought tliat the checking of sex offences or of minor 
improprieties, that relate to sex or privacy, are matters that do not affect spiritual 
life in the highest degree. These matters are intimately connected with spiritual 
teaching such as Allah has sent down in this Surah. The emphasis is on "We": 
these thirds are not mere matters of convenience, but Allah has ordained them for 
our observance in life. 

2. The woman and the man guilty of adultery or 
fornication,-(2954) flog each of them with a hundred 
stripes:(2955) Let not compassion move you in their 
case, in a matter prescribed by Allah, if ye believe in 
Allah and the Last Day: and let a party of the Believers 
witness their punishment.(2956) 

2954 Zins includes sexual intercourse between a man and a woman not married 
to each other. It therefore applies both to adultery (wliicli implies that one or both 
of the yjartics are married to a jjerson or persons otlicr than the ones concerned) 
and to iornication. wliicli. m its strict signification, ini])lics that both parties are 
unmarried. I he law oi marriage and divorce is made easy in Islam, so tliat there 
may be less temptation for intercourse outside the well-defined bonds of marriage. 



This makes for greater self-respect for both man and woman. Other sex offences 
are also punishable, but this Section applies strictly to Tina as above defined. 

2955 Cf. 4:15, n. 523 and 33:30. 

2956 The punishment should be public, in order to be deterrent. 

3. Let no man guilty of adultery or fornication marry and 
but a woman similarly guilty, or an Unbeliever: nor let 
any but such a man or an Unbeliever marry such a 
woman: to the Believers such a thing is 
forbidden. (2957) 

2957 Islam commands sex purity, for men and for women, at all times— before 
marriage, during marriage, and after the dissolution of marriage. Those guilty of 
illicit practices are shut out of the marriage circle of chaste men and women. 

4. And those who launch a charge against chaste 
women, and produce not four witnesses (to support 
their allegations),- flog them with eighty stripes; and 
reject their evidence(2958) ever after: for such men 
are wicked transgressors;- 

2958 The most serious notice is taken of people wh<) put forward slanders or 
scandalous suggestions about womcu \iithout adequate c\'idcucc. II anything is 
said at;;uiist a \\()iuau's chastit\', it should be su])]K)i Ic(1 b\' c\i(lcucc Iwicc as strong 
as would ordiuariK' l)c rccjuircd lor l)usiucss Iransaclious, or c\cn lu uuirdcr cases. 
That is. lour wiluesses would be re(iuired instead ol {\\'o. failing such 
prepouderalmg e\idence, the slanderer should himself be Ueated as a vricked 
transgressor and punished with eighty stripes. Not only would he be subjected to 
this disgraceful form of punishment, but he would be deprived of the citizen's right 



234 



The Noble Qur'an 



of giving evidence in all matters all his life, unless he repents and reforms, in 
which case he can be readmitted to be a competent witness. {The verse lays down 
the punishment for shmdcrinj^ "chitste women", which by consensus of opinion 
also covers shmdcriiig chaslc men. Chaste women ha^ve been specially mentioned, 
according to Commentators, because slandering them is more abhorrent. (Eds.) 
(Cf.n. 662). 

5. Unless they repent thereafter(2959) and mend (their 
conduct); for Allah is Oft- Forgiving, Most Merciful. 

2959 1 he [Jimishment ot stri[)es is inflicted in any case for unsupported slander. 
But tlie depri\"ation ot the ci\ic right of giving e\idcnce can be cancelled by the 
man's subse<iueut couduci, if he rc])euts, shows fliat he is sorry for what he did, 
and that he would not in fulure sup]K>rt [)y his slatemeut anything for which he has 
not the fullest e\"ideuce. Secular courts do not eiitorce ihese ])riiK"i])les, as iheir 
standards are lower than diose which good Muslims set for fliemselves, but good 
Muslims must understand and act on the underlying principles, which protect the 
honour of womanhood. Abu Hanifah considers that neither the stripes nor the 
incompetence for giving future e\ideuce is cancelled by repentance, but only the 
spiritual stigma of being "wicked trausgressors". This of course is the more serious 
])unislinieut, though it cannot be eulorced in the Courts. 

6. And for those who launch a charge against their 
spouses, and have (in support) no evidence but their 
own,-(2960) their solitary evidence (can be received) 
if they bear witness four times (with an oath) by Allah 
that they are solemnly telling the truth; 

2960 The case ot married persons is different from that of outsiders. If one of 
tfieni accuses ihe other of uuchastit\', the accusation jiarth' reflects ou the accuser 
as well. Moreo\"er, the link which unites married ])eople e\en where dillereuces 
supeiveue, is sure to act as a slead\iug luflueuce agaiust the concocliou of false 
charges of uncliastit>' paiticularly where divorce is allowed (as in Islam) tor reasons 
Other than unchastity. Suppose a husband catches a wife in adultery. In the nature 
of things four witnesses-or even one outside witness-would be impossible. Yet after 
such an experience it is agaiust humau nature that he can live a normal married 
life. The matter is flieu lelt io the houour of the two spouses. If the husband can 
soleuiuly swear lour times to the lact, and in additiou iu\"oke a cinse on himselt if 
he lies, that is jninui hicic c\'ideuce ot ihe wife's guilt. But if the wife swears 
similarly four times and similarly in\'okes a curse on herself, she is in law acciuitted 
of the guilt If she does not take this step, the charge is held proved and the 
punishment follows. In either case the marriage is dissolved, as it is against human 
nature that the parties can live together happily after such an incident (Cf. nn. 
523-526). 

7. And the fifth (oath) (should be) that they solemnly 
invoke the curse of Allah on themselves if they tell a 
lie. 

8. But it would avert the punishment from the wife, if 
she bears witness four times (with an oath) By Allah, 
that (her husband) is telling a lie; 

9. And the fifth (oath) should be that she solemnly 
invokes the wrath of Allah on herself if (her accuser) 
is telling the truth. 

10. If it were not for Allah.s grace and mercy on you, and 
that Allah is Oft- Returning, full of Wisdom,- (Ye 
would be ruined indeed). (2961) 

2961 (.1.2 1:1 1-f 1, aud n. 2*)fi2, which illusirales llic matter by a concrcle lu^lance. 

11. Those who brought forward(2962) the lie are a body 
among yourselves: think it not to be an evil to you; On 
the contrary it is good(2963) for you: to every man 
among them (will come the punishment) of the sin 
that he earned, and to him(2964) who took on himself 
the lead among them, will be a penalty grievous. 

2962 The ])articular lucideut here referred to occurred ou the returu from the 
ex])editiou to Banu al i\lustali(|, A.I I. .'i-fi. When the uiarch was ordered, 'A'isliah 
was not in her tent, lia\iug gone to search for a \aluable necklace ^hc had 
dropped. As her litter was veiled, it was not noticed tliat she was not ui it, until die 
army reached the next halt Meanwhile, findir^ the camp had gone, she sat down 
to rest, hoping that some one would come back to fetch her when her absence was 
noticed. It was night and she fell asleep. Next morning she was found by Safwan, 
a Muhajir, who had been left behind in the camp expressly to pick up anything 



inadvertendy left behind. He put her on his camel and brought her, leading the 
camel on foot. This gave occasion to enemies to raise a malicious scandal. The 
ringleader among them was the chief of the Madinah Hypocrites, 'Alxhillah ibn 
Ubayy, who is relerred to in tlie last clause of this verse. He had other sius aud 
enormities to his (lel>it, and he was left to the spiritual punishuient of an 
unre])eutaut siuner, for he died in that slate. The minor tools were gwcn the legal 
punishment of tlie law, and after penitence mended tlieir lives. They made good. 

2963 It is the worse for a scandal to be whispered about with bated breath, than 
that it should be brought into the light of day and disproved. 

2964 The ringleader: see n. 29f)2 aho\e. 

12. Why did not the believers - men and women(2965) - 
when ye heard of the affair,- put the best construction 
on it in their own minds and say, "This (charge) is an 
obvious lie" ? 

2965 Both men and women were involved in spreading the scandal. Their 
obvious duty was to put the best, not the worst construction on the acts of one of 
the "mothers of the Believers". 

13. Why did they not bring four witnesses to prove 
it?(2966) When they have not brought the witnesses, 
such men, in the sight of Allah, (stand forth) 
themselves as liars! 

2966 If any persons took it seriously, it was their duty to search for and produce 
tlie ev idence, in the absence of which they themselves became guilt\' of slander. 

14. Were it not for the grace and mercy of Allah on you, 
in this world and the Hereafter, a grievous penalty 
would have seized you in that ye rushed gliiily into 
this affair.(2967) 

2967 (1. 21:10 above. It was Allah's nierc\" that >>a\e(l llicni Ironi niau\' c\il 
conse<iueuces, l>oth in this lile and lu the Ilerealter— in this lile, because the 
rro])hets wise measures nip])ed iu the bud any iuci])icnt estrangements between 
diose neaiest anti tiearest to him, and from a spiritual aspect in that the minor 
agents in spreading the scandal repented and were forgiven. No doubts and 
divisions, no mutual distrust were allowed to remain in their hearts after the 
whole matter had been cleared up. 

15. Behold, ye received it on your tongues, and said out 
of your mouths things of which ye had no knowledge; 
and ye thought it to be a light matter, while it was 
most serious in the sight of Allah. (2968) 

2968 There are three things here reprobated by way of spiritual teaching: (1) if 
others speak an evil word, that is no reasou why \<>u should allow it to defile \"our 
tongue; (2) if you get a thought or >>uspicion which is uol i)ased on your rcrlaiu 
knowledge, do not give it ciirrenc\' l)y giving it expression; and (H) others ma\' 
think it is a small matter to speak lightly ot something \vhich blasts a person's 
character or reputation; in the eyes of Allah it is a most serious matter in any case, 
but specially when it involves the honour and reputation of pious women. 

16. And why did ye not, when ye heard it, say? - "It is 
not right of us to speak of this: Glory to Allah, this is a 
most serious slander!"(2969) 

2969 The right course would have been to stop any iiuther currency of false 
slanders by ignoring them and at least refusing to help in their circulation. The 

exclamation "Subluuuihi", "Praise to Thee (O Allah)", or "Glory to Allah!" is an 
exclamation ol surprise and (hsa\"o\\"al as luiicli as to sa\', "We do not believe it! 
Aud we shall ha\"e nothing to do with you, () lalse slanderers!" 

17. Allah doth admonish you, that ye may never repeat 
such (conduct), if ye are (true) Believers. 

18. And Allah makes the Signs plain to you: for Allah is 
full of knowledge and wisdom. 

19. Those who love (to see) scandal published broadcast 
among the Believers, will have a grievous Penalty in 
this life and in the Hereafter: Allah knows, and ye 
know not.(2970) 



235 



The Noble Qur'an 



2970 What mischiefs can be planned by Evil to delude simple folk who mean no 
harm in their own minds but who by thoughtlessness are deluded step by step to 
become the instruments of Evil, may not be kn<nvn to the most instructed of men, 
but it is known to Allah. Man should therefore always be on his guard against 
the trajjs of Evil, and it is only Allah's grace that eaii siivc him. 

20. Were it not for the grace and mercy of Allah on you, 
and that Allah is full of kindness and mercy, (ye would 
be ruined indeed). (2971) 

2971 Note the refrain that comes four times in this passage, "Were it not for the 
grace and mercy of Allah, , ." Each time it has a different application. (1) In 24:10, 
it was in connection with the accusation of infidelity by one of the spouses against 
the other: they were both reminded of Allah's mercy and warned against suspicion 
and untruth. (2) In 24:14, the Believers were told to be wary of false rumours lest 
they should cause pain and (ii\ision among themsehes: it is Allah's grace that 
keeps them united. (H) Here is an adnioniiion lor the future: there may be 
conspiracies and snares laid l)y E\"il against simple jieople: it is Allah's grace that 
protects them. (4) In 24:21, the general warning is directed to the obsen ation of 
purity in act and in thought, concerning one's self and concerning others: it is only 
Allah's grace that can keep that purity spotless, for He hears prayers and knows of 
all the snares that are spread in the path of the good. 

21. O ye who believe! follow not Satan 's footsteps: if any 
will follow the footsteps of Satan, he will (but) 
command what is shameful and wrong: and were it 
not for the grace and mercy of Allah on you, not one of 
you would(2972) ever have been pure: but Allah doth 
purify whom He pleases:(2973) and Allah is One Who 
hears and knows (all things). 

2972 See last note. 

2973 Spotless purity in th<)ught, word, and deed, includes die dis[)osition to put 
the best construction on the motix es ol others, so that we ascribe no evil motive to 
the seeming indiscretions of \irlu()u>, pc()])lc. Such a iiigii standard can onh' come 
by the grace of Allah, Who hears all ])r;i\crs and knows all the teniptaiions to 
which human nature is sul)|ecl. Ills \\'\\[ and Pi;ni make l)<)lli ior s])inlual 
protection and spiritual peace, and we nmst place ourselves Uustingly in His 
hands. 

22. Let not those among you who are endued with grace 
and amplitude of means(2974) resolve by oath 
against helping their kinsmen, those in want, and 
those who have left their homes in Allah's cause: let 
them forgive and overlook, do you not wish that Allah 
should forgive you? For Allah is Oft-Forgiving, Most 
Merciful. 

2974 The immediate reference was to Abu Bakr, the father of A ishah. He was 
blessed both with spiritual grace from Allah and with ample means, which he 
always used in the service of Islam and of Muslims. One of the slanderers of 
'A'ishah turned out to be Mistah, a cousin of Abu Bakr, whom he had been in the 
habit of suf)[)orting. Naturally Abu Bakr wished to stop that aid, but according to 
the highest standards of Muslim ethics he was asked to forgive and forget, which 
he did, widi the ha])])iest results to the peace and unity of the Muslim commimit\'. 
But he general application holds good tor all time. A generous jiatron should not, 
in personal anger, witlidraw his support even for serious faults if tlie delintjuent 
repents and mends his ways. If Allah forgives us, who are we to refuse forgiveness 
to our fellows? 

23. Those who slander chaste women, indiscreet but 
believing, (2975) are cursed in this life and in the 
Hereafter: for them is a grievous Penalty/- 

2975 Good women are sometimes indiscreet because they think of no evil. But 
even such innocent indiscretion lands them, and those who hold them dear, in 
difficulties. Such was tlie case with 'Aishah, who was in extreme ])ain and anguish 
for a whole month because oi the slanders s])read about her. Her husband and 
her fatlier were also ])laced in a most awkward predicanieni, considering their 
position and the great work in which the\' were engaged. But unprincipled people, 
who start false slanders, and tlieir untliinking tools who help in spreading such 
slanders, are guilty of the gravest spiritual offence, and their worst punishment is 
the deprivation of Allah's grace, which is the meaning of a state of Curse. 

24. On the Day when their tongues, their hands, and 
their feet will bear witness against them(2976) as to 
their actions. 



2976 Our own limbs and faculties are the strongest witness against us if we misuse 
them for evil deeds instead of using them for the good deeds for which they were 
given to us 1^X75-18). 

25. On that Day Allah will pay them back (ail) their just 
dues, and they will realise that Allah is the (very) 
Truth, that makes all things manifest. (2977) 

2977 All that we thought of hiding v\ill be clear as day before Allah's Judgement 
Seat, because He is the xciy essence of Truth and Realily. lie is the true light 
(2 1:8.'>), of which all ph\sical light is mereh" ;i l\"pe or reflection. 

26. Women impure are for men impure, and men impure 
for women impure and women of purity are for men of 
purity, and men of purity are for women of purity: 
these are not affected by what people say:(2978) for 
them there is forgiveness, and a provision 
honourable.(2979) 

2978 The pure consort with the pure, and the im])ure wilh the impure. 11' the 
impure, out of the impurity of tlieir dioughts, or imaginations, impute any evil to 
ihe pure, the pure are not affected by it, but they should avoid all occasions for 
random talk. 

2979 Forgiveness ior any iiKhseretion w hich ihc\" ni;i\" li;i\"c innoceniK' committed, 
and sfjiritual pro\isions of ])roicclion againsi the assaulls of K\"il. It is also meant 
that the more e\"ii ones altempi lo defame or slander them, ihe more triimi])hantly 
will tliey be vindicated and provided witli the physical and moral good which will 
advance their real life. 

27. O ye who believe! enter not houses other than your 
own, until ye have asked permission and saluted those 
in them: that is best for you, in order that ye may 
heed (what is seemly). (2980) 

2980 The conventions of propriety and privacy are essential to a refined life of 
goodness and purit\'. The English saying that ;ni Englishman's home is his casde, 
suggests a certain amount of cxclusiveness and deiiance. The Muslim principle of 
asking respectful permission and exchanging salutations ensures privacy without 
exclusiveness, and friendliness without imdue familiarity. 

2S. If ye find no one(2981) in the house, enter not until 
permission is given to you: if ye are asked to go back, 
go back: that makes for greater purity for yourselves: 
and Allah knows well all that ye do. 

2981 Thai is, li no one replies: tliere ma\' be peo])le in the house not in a 
])resenl;il)lc sUile. Or, e\"en if the house is emjity, you lune no right to enter it until 
you ohtiiin the owner's permission, wherever he may be. I hc fact of your not 
receivir^ a reply does not entide you to enter without permission. You should 
wait, or knock twice or three times, and withdraw in case no permission is 
received. If you are actually asked to vvithdraw, as the inmates are not in a 
condition to receive you, you should fortiori uiliif/nnv, either lor a time, or 
altogether, as the inmates may wish \'ou to do. E\"en il they are your friends, you 
have no right to take llieni b\' sur])rise or enter against their wishes. Your own 
piuit>' of life and conduct as well as of moti\es is thus tested. 

29. It is no fault on your part to enter houses not used 
for living in, which serve some (other) use for 
you:(2982) And Allah has knowledge of what ye 
reveal and what ye conceal. 

2982 The rule about dwelling houses is strict, because |)ri\'aty is ])recioiis, and 
essential to a refined, decent, and well-ordered life. Such a rule of course does not 
apply to houses used for other useful purposes, such as an inn or caravanserai, or 
a shop, or a warehouse. But even here, of course, implied permission from the 
owner is necessary as a matter of common-sense. The question in this passage is 
that of refined privacy, not that of rights of ownership. 

30. Say to the believing men that they should lower their 
gaze and guard(2983) their modesty: that will make 
for greater purity for them: And Allah is well 
acquainted with all that they do. 

2983 The rule oi in()dcst\" ajjplies to men as well as women. A brazen stare by a 
man at a woman (or e\en ;il a man) is a breach oi reiined manners. Where sex is 
concerned, modest^' is not only "good form": it is not only to guard tlie weaker sex, 
but also to guard the spiritual good of the stronger sex. 



236 



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31. And say to the believing women that they should 
lower their gaze and guard(2984) their modesty; that 
they should not display their beauty and 
ornaments(2985) except what (must ordinarily) 
appear thereof; that they should draw their veils over 
their bosoms and not display their beauty except to 
their husbands, their fathers, their husband's fathers, 
their sons, their husbands' sons, their brothers or 
their brothers' sons, or their sisters' sons, or their 
women, or the slaves whom their right hands possess, 
or male servants free of physical needs, or small 
children who have no sense of the shame of sex; and 
that they should not strike their feet in order to draw 
attention to their hidden ornaments. (2986) And O ye 
Believers! turn ye all together towards Allah, that ye 
may attain Bliss.(2987) 

2984 The need for modest>' is the same in both men and women. But on account 
of the differentiation of the sexes in nature, temperaments, and social life, a 
greater amount of privacy is required for women than for men, especially in the 
matter of dress and the uncovering of the bosom. 

2985 Zuuih means l>()lli iialural l)cauty and arlilicial ornaments. I ihink l>()lh arc 
imjjlicd here, but chiefly tlie former. The woman is asked not to make a display of 
her figure or appear in undress except to the foUowir^ classes of people: (1) her 
husband, (2) her near relatives who would be living in the same house, and with 
whom a certain amount of ne^ige is permissible; (3) her women, i.e., her maid- 
servants, who would be constandy in attendance on her: some Commentators 
include all belie\ing women; it is not good form in a Muslim household for 
women to meet <)ther women, except when they are properly dressed; (4) slaves, 
male and female, as they would be in constant attendance (but with the abolition 
ot shnen' this no k>nger applies); {5) old or infirm men-servants; and (6) infants or 
small children before they get a sense of sex. Cf. also 33:59. 

2986 It is one of the tricks of showy or unchaste women to tinkle their ankle 
ornaments, to draw attention to themseh es. 

2987 While all these details of the puritj' and good fomr ot domestic life are being 
brought to our attention, we are clearly reminded that the chief object we should 
hold in view is our spiritual welfare. All our brief life on this earth is a probation, 
and we must make our individual, domestic, and social life all contribute to our 
holiness, so that we can get the real success and bliss which is the aim of our 
spiritual endeavour. (R). 

32. Marry those among you who are single,(2988) or the 
virtuous ones among yourselves, male or female: if 
they are in poverty, Allah will give them means out of 
His grace: for Allah encompasseth all,(2989) and he 
knoweth all things. 

2988 The subject of sex ethics and manners brings us to the subject of marriage. 
"Single" Oi\rimii, plural of Ayyiin) here means any one not in the bond of wedlock, 
whether unmarried or kn\fully di\"oree<l, or w idowed. If we can, we must many in 
our own circle, but ii we lune not the means, tiiere is no harm it we choose from a 
lower circle, provided our choice is determined by virtue. Poverty' in the other 
party does not matter if there is virtue and lov e. A happily married man has the 
best wealth in a virtuous wife, and his veiy happiness makes him a better potential 
earner of \\'ealth. A slave becomes free by marriage. 

2989 Cf. 10:57 Allah's mercy is for all: it is not confined to a class or grade of 
people. 

33. Let those who find not the wherewithal for marriage 
keep themselves chaste, until Allah gives them 
means(2990) out of His grace. And if any of your 
slaves ask for a deed in writing (to enable them to 
earn their freedom for a certain sum), give them such 
a deed(2991) if ye know any good in them: yea, give 
them something yourselves out of the means which 
Allah has given to you. But force not your 
maids(2992) to prostitution when(2993) they desire 
chastity, in order that ye may make a gain in the 
goods of this life. But if anyone compels them, yet, 
after such compulsion, is Allah, Oft-Forgiving, Most 
Merciful (to them). (2994) 



2990 A Muslim marriage requires some sort of a dower for the wife. If the man 
cannot afford that, he must wait and keep himself chaste. It is no excuse for him 
to say that he must satisfy his natural cravings within or outside marriage. It must 
be within marriage. 

2991 The law of slavery in the legal sense of the term is now obsolete. M^le it 
had any meaning, Islam made the slave's lot as easy as possible. A slave, male or 
female, could ask for conditional manumission by a written deed fixing the 
amount required for manumission and allowing the slave meanwhile to earn 
money by lawful means and perhajjs marry and bring up a family. Such a deed 
was not to be refused it the retjuest was genuine and the slave had character. Not 
only that, but the master is directed to help with money out of his own resources 
in order to enable the slave to earn his or her own liberty. 

2992 Where slavery was legal, what is now called the "white slave traffic* was 
carried on by wicked people like Abd Allah ibn Ubayy, the Hypocrite leader at 
Madinah. This is absolutely condemned. While modem nations have abolished 
ordinary sla\ er\ , ihe "White Slave Traffic" is still a big social problem in individual 
States. Here it is absolutely condemned. No more despicable trade can be 
imagined. (R). 

2993 I have translated "in" fliterally, "iO by "when" because this is not a conditional 
clause but an explanatory clause, explaining the meanir^ of "force". "Forcir^" a 
person necessarily means that it is against the wish or inclination of the person 
forced. Even if they were to give a formal consent, it is not valid because the 
persons concerned are in (legal, or now) economic slavery. 

2994 The poor unfortunate girls, who are victims of such a nefarious trade, will yet 
find mercy from Allah, whose bounties extend to the lowest of His creatures. 

34. We have already sent down to you verses making 
things clear, an illustration from (the story of) people 
who passed away before you, and an admonition for 
those who fear (Allah). (2995) 

2995 This prepares the way for the magnificent Verse of Light that follows, and its 
sublime meaning. (R). 

35. Allah is the Light(2996) of the heavens and the 
earth. (2997) The Parable of His Light is as if there 
were a Niche and within it a Lamp: the Lamp enclosed 
in Glass:(2998) the glass as it were a brilliant 
star:(2999) Lit from a blessed Tree,(3000) an Olive, 
neither of the east nor of the West,(3001) whose oil is 
well-nigh luminous, though fire scarce touched 
it:(3002) Light upon Light! Allah doth guide whom He 
will to His Light:(3003) Allah doth set forth Parables 
for men: and Allah doth know all things. 

2996 Embedded within certain directions concerning a refined domestic and 
social life, comes this glorious parable of Light, which contains layer upon layer of 
transcendental truth about spiritual mysteries. No notes can do adequate justice to 
its full meaning. Volumes have been written on this subject, the most notable 
being al Gh;izali's Mishhit r1 Anwm\ In these notes I propose to explain the 
simplest meaning of this passage. (R). 

2997 The i)li\\sic al light is but a reflection of the true Light in the world of Reality, 
and that true Light is Allah. We can only think of Allah in terms of our 
phenomenal experience, and in the phenomenal world, light is the purest thing we 
know, but physical light has drawbacks incidental to its physical nature: e.g., (1) it 
is dependent on some source external to itself: (2) it is a passing phenomenon: if 
we take it to be a form of motion or energ\' it is unstable, like all physical 
I)henomena; (8) it is de[)endent on space and time; its speed is 186,(){){) miles per 
second, and there are stars whose light takes tiiousands (or millions or billions) of 
years before it reaches the earth. The perfect Light of Allah is free from any such 
defects. (R). 

2998 The first three points in the raral>le centre round the symbols of the Niche, 
the l^uup, and the (Jlass. (1) The Niche (Mishknh) is the little shallow recess in 
the wall oi an Eastern house, tairh' high from the ground, in which a light (before 
die days of electricity) was usually placed. Its height enabled it to diffuse the light 
in the room and minimised the shadows. The background of the wall and the 
sides of the niche helped throw the light well into the room, and if the wall was 
white-washed, it also acted as a reflector: the opening in front made the way for the 
light. So with the spiritual Light: it is placed high above worldly things: it has a 
niche or habibition of its own, in Ke\e!ation and other Signs o! Allah; its access to 
men is by a special Way, open to all, \"el closed to llK>se who rehire ra\>,. (2) 
The Lamf) is the core o! the s])iritual rruth, which is the real illinnination; the 
Niche is nothing without it; the Niche is actualh' made for it. (H) The Glass is the 
transparent medium tiirough which the Light passes. On tlie one hand, it protects 
the light from moths and other forms of low life (lower motives in man) and from 
gusts of wind (passions), and on the other, it transmits the light through a medium 



237 



The Noble Qur'an 



which is made up of and akin to the grosser substances of the earth (such as sand, 
soda, potash, etc.), so arranged as to admit the subtle to the gross by its 
transparency. So the spiritual Truth has to be filtered through human language or 
human intelligence to make it intelligible to mankind. 

2999 The glass by itself does not shine. But when the light comes into it, it shines 
like a brilliant star. So men of God, who preach Allah's Truth, are themselves 
illuminated by Allah's Light and become like illuminatir^ media through which 
that Light spreads and permeates human life. 

3000 The olive tree is not a very imprcs.si\c tree in its onhvard apjicarancc. lis 
leaves lia\'c a dull greenish-brown colour, and in size it is inconspicuous. But its oil 
is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit 
has a specially fine flavour. Cf. n. 2880 to 23:20. For the illuminating (luality of its 
oil, see n. 3002 below. 

3001 This mystic Olive is not localised. It is neither of the East nor the West. It is 
uni\"ersal, for sneli is Allah's Light. As applied to the oli\'e, there is also a more 
literal meaning, which can be allegorised in a different way. An olive tree witli an 
easlern asjject gets only the rays of the momir^ sun; one with a western aspect, 
onh' the rays of the western sun. In the northern hemisphere the south aspect will 
give the sun's rays a great part of the day, while a north aspect will shut them out 
altogether, and vice versa in the southern hemisphere. But a tree in the open plain 
or on a hill vdll get perpetual sunshine by day: it will be more mature, and the fruit 
and oil will be of superior quality. So Allah's light is not localised or immature: it is 
fjcrfect and universal. 

3002 Pure olive oil is beautiful in colour, consistency, and illuminating power. 
The world has tried all kinds of illuminants, and for economic reasons or 
convenience, one replaces another. But for coolness, comfort to the eyes, and 
steadiness, vegetable oils are suyjcrior lo electricity.', mineral oils, and animal oils. 
And among \'egetable oils, oli\"e oil Uikc>, a high ])lacc and (lc>,cr\c>, its sacred 
associations. Its pnrit\' is almost like liglil Uscll: \x)n may snp])ose it lo he ahnost 
light before it is lit. So with s])iritnal Triiili: it illnminates the mmd and 
understanding imperceptibly, almost before tiie human mind and heart have been 
consciously touched by it 

3003 Glorious, illimilahle Light, \vliich cannot be described or measured. And 
there arc grades and grades o[ it, ])assing transcendently into regions o[ spiritual 
lieighl, whicii man's imaginalion can scarcely conceive of. The topmost ])iiinacle is 
die true protot\pal Light, the real Light, oi which all others were reflections; the 
Light of Allah. Hence flic saying of the Holy Prophet about Allah's "Seventy' 
thousand veils of Light". 

36. (Lit is such a Light)(3004) in houses, which Allah 
hath permitted to be raised(3005) to honour; for the 
celebration, in them, of His name: In them is He 
glorified in the mornings and in the evenings, (again 
and again),-(3006) 

3004 The punctuation of the Arabic text makes it necessary to carry back the 
adverbial clause, "in houses", to something in the last verse, say "Lit from a blessed 
Tree"-the intervening clause being treated as yjarenthetical. 

3005 That is, in all places ol pure worship; but some Commentators understand 
special Mos<iues, such as tiie Ka'bah in .Makkah, or the Mosques in MadTnah or 
Jerusalem ; lor these are specialK' held in honour. 

3006 In t/jc cwnings: the Araiiic word is As:i I, a plural ol a ])liu'al, lo im])l\' 
emphasis: I have rendered that shade of meaning by adding the words "again and 
again". 

37. By men whom neither traffic nor merchandise can 
divert from the Remembrance(3007} of Allah, nor 
from regular Prayer, nor from the practice of regular 
Charity: Their (only) fear is for the Day when hearts 
and eyes will be transformed(3008) (in a world wholly 
new),- 

3007 "Rememhrance ol Allah" is wider than Pra\er: it includes silent 
conlem])lation, and acti\"e sen ice of Allah and His creatures. The regular Pra\ers 
and regular Charity are the social acts pertormetl through the organised 
community. 

3008 Some renderings suggest the effects of terror on the Day of Judgement. But 
here we are considering the case of the righteous, whose "tear" of Allah is akin to 
love and reverence and who (as the next verse shows) hope for the best reward 
from Allah. But the world they will meet vdll be a wholly changed one. 

38. That Allah may reward them according to the 
best(3009) of their deeds, and add even more for 



them out of His Grace: for Allah doth provide for those 
whom He will, without measure. 

3009 The best of the righteous do not desen e the reward that they get: all their 
faults are forgiven, and only their best actions are considered in the revi^d that 
tiiey get. Nay, more! Out oi the imhounded (Ji ace of Allah even more is added to 
tiiem. Lor in gi\ ing rewards, Allah's boiint}" is boundless. 

39. But the Unbelievers,- their deeds are like a 
mirage(3010) in sandy deserts, which the man 
parched with thirst mistakes for water; until when he 
comes up to it, he finds it to be nothing:(3011) But he 
finds Allah(3012) (ever) with him, and Allah will pay 
him his account: and Allah is swift in taking account. 

3010 We ha\e had \ anoiis mebiphors to gi\"e us an idea of the beneficent Light {)f 
Allah in the spiritual world. Now we have contiasted metaphors to enable us to 
see those who deny or refuse that Light, and are overwhelmed in utter darkness. 
The Light (of Allah) is an absolute Reahly, and is mentioned first, and the souls 
that follow that Light are a reflected reality and are mentioned after the Light On 
the other hand the Darkness is not a reality in itself, but a negation of reality, the 
reflected existences that refuse the Light are mentioned, and then their state, 
which is Unreality. Two metaphors are given: a mirage, in this verse, and the 
depths of darkness in the sea, in the next. 

3011 The mirage, of which I have seen several instances in the Arabian deserts 
and in E^ypt , is a strange phenomenon of illusion. It is a trick of our vision. In the 
language of our Parable, it rejects the Light which shows us the Truth, and 
deceives us with Falsehood. A lonely traveller in a desert, nearly dying of thirst, 
sees a broad sheet of water. He goes in that direction, lured on and on, but finds 
nodiing at all. He dies in protracted agony. 

3012 The rebel against Allah finds himself like the man deluded by a mirage. The 
Truth which he rejected is always with him. The mirage which he accepted leads 
to his destruction. 

40. Or (the Unbelievers' state) is like the depths of 
darkness in a vast deep ocean, overwhelmed with 
billow topped by billow, topped by (dark) 
clouds:(3013) depths of darkness, one(3014) above 
another: if a man stretches out his hands, he can 
hardly see it! for any to whom Allah giveth not light, 
there is no light!(3015) 

3013 What a graphic picture of darkness is the depths of the Ocean, wave upon 
wave, and on top of all, dense dark clouds! There is so litde light even in ordinary 
depths of the Ocean that fishes which live there lose their eyes as useless organs. 
For lines 4-5, 1 am indebted to Gardiner's ri anslation of Ghazari's Mishkat 

3014 A contrast to "Light upon Light" in 24:8,3 alxne. 

3015 1 he true source of Light in the world of Reality is Allah, and anyone who 
cuts himself dH frDin die Light is in utter darkness indeed, for it is the negation of 
the onl\ line Lighl. .iiid not merely relative darkness, like that which we see, say, 
in the shadows ol moonlight. 

41. Seest thou not that it is Allah Whose praises all 
beings in the heavens and on earth(3016) do 
celebrate, and the birds (of the air) with wings(3017) 
outspread? Each one knows its own (mode of) prayer 
and praise. And Allah knows well all that they do. 

3016 a' 21:19-20. 

3017 All denizens of the heavens, such as angels, all denizens of the earth 
(including the ^vaters) such as man, animals, insects, fishes, etc., and all denizens 
of the air, such as birds, celebrate die praises of Allah. Each has his ov\ii mode of 
prayer and praise. It is not necessarily with words, for language (as we know it) is 
peculiar to man. But actions and other modes of self-expression recognise and 
declare flic (Jlory oi Allah. 

42. Yea, to Allah belongs the dominion of the heavens 
and the earth; and to Allah is the final goal (of 
all).(3018) 

3018 From llim we are; to Ilim we belong; and to Ilim we shall return. Not only 
we, but all Creation, proclaims this in the whole world. 



238 



The Noble 



Q u r ' a n 



43. Seest thou not that Allah makes the clouds move 
gently, then joins them together, then makes them 
into a heap? - then wilt thou see rain issue 
forth(3019) from their midst. And He sends down 
from the sky mountain masses (of clouds) wherein is 
hail: He strikes therewith whom He pleases and He 
turns it away from whom He pleases, the vivid flash of 
His lightning well-nigh blinds the sight. 

3019 Artists, or lovers of nature, or ohscncrs of clouds will Mj)j)rct i;itc this 
clcsfrijition of cloud effects— thin clouds floating ahoul in lantaslic shapes, joining 
together and taking hody and substance, then emerging as hea\"}" clouds heaped 
up, which condense and pour lortli dieir ram. d'hen the hea\\' dark clouds in die 
upper regions, diat bring hail— how distinct and yet how similar! I'liey are truly like 
mountain masses! And when the hailstones fall, how local their area! It hits some 
localities and leaves free others almost interlaced! And the lightning— how blindir^ 
flashes come from thunderous clouds! In this Book of Nature can we not see the 
hand of the powerful and beneficent Allah? 

44. It is Allah Who alternates the Night and the 
Day:(3020) verily in these things is an instructive 
example for those who have vision! 

3020 Ilis |)ower, wisdom, and goodness are shown no less iu liie regular 
fjlieuoniena of nature like the succession of Day and Night, than in llie seasonal 
or seeming irregular ino\"eineiits ol clouds and rain and hail and ligliliiiiig. Those 
who have the spiritual vision can read this Book of Allah widi delight aud 
instruction. 

45. And Allah has created every animal from 
water:(3021) of them there are some that creep on 
their bellies; some that walk on two legs; and some 
that walk on four.(3022) Allah creates what He 
wills;(3023) for verily Allah has power over all things. 

3021 Cf. 21:30 n. 2691. Protoplasm is the basis of all living matter, and "the vital 
power of protoplasm seems to depend on the constant presence of water* 
(Lowsons' Text-book of Botany, Indian Edition. London 1922, p. 23). Textbooks 
ol Zoology' are also clear on ihe ])oiiil. For examjile, see T.J. Parker and W. A. 
Haswell, Textbook of Zoology, London , 1910, vol I. p. 15: "living protoplasm 
always contains a large amount of water. 

3022 The creeping things include worms and lowly forms of animal life as well as 
reptiles (like snakes), centipedes, spiders, and insects. Where these have legs they 
are small, and the description of creeping or crawling is more applicable to them 
than that of walkii^. Fishes and sea-animals generally cannot be said to walk: dieir 
swimming is like "creeping on their bellies". Two-legged animals include birds and 
man. Most ol the mammals walk on four legs. This includes the whole of the 
animal world 

3023 In Allah's Will and Plan, the variety of forms and habits among animals is 
adafjted to their various modes of life and stages of biological evolution. 

46. We have indeed sent down signs that make things 
manifest: and Allah guides whom He wills to a way 
that is straight. 

47. They(3024) say, "We believe in Allah and in the 
messenger, and we obey": but even after that, some 
of them turn away: they are not (really) Believers. 

3024 The Hypocrites, far from profiting from Allah's Light and Revelation, or 
declaring their open hostility, play fast and loose according to their selfish worldly 
aims. 

48. When they are summoned to Allah and His 
messenger, in order that He may judge between them, 
behold some of them decline (to come). 

49. But if the right is(3025) on their side, they come to 
him with all submission. 

302.') 'I1ic 1 hpocritcs oiiK" wauled lo go lo the judge who the\' dioughl was likeh' 
to give judgement m llicir la\"our. 11 dieir case was inconleslal)le, and justice was 
on dieir side, die\' readih' came lo die Prophet, knowing diat he was just and 
would judge in tlieir favour, even against his own adherents. But it tliey had done 
wrong, an impartial judge was not to their taste. They would rather go to some one 
who would tip the balance in their favour! This form of selfishness and iniquity 



was not confined to the Hypocrites of Madinah. It is common in all ages, and 
should be suppressed. 

50. Is it that there is a disease in their hearts? or do they 
dou bt, or a re they i n f ea r, that Al la h and His 
Messenger will deal unjustly with them? Nay, it is they 
themselves who do wrong. (3026) 

3026 The real fact is that their conscience smites them. They know their own 
iniquity, and do not wish to go before a just judge who would be open to no 
influence and would he sure to give a righteous decree. 

51. The answer of the Believers, when summoned to 
Allah and His Messenger, in order that He may judge 
between them, is no other than this: they say, "We 
hear and we obey": (3027) it is such as these that will 
attain felicity.(3028) 

3027 Ci. 2:28.*). Contrast vritii it the attitude ot die Unbelievers or Hypocrites, who 
say aloud, "we hear", but intend in their hearts to disobey (2:93). 

3028 True happiness, whether here or in the Hereafter, is not to be attained by 
fraud or duplicity: it is the privilege of those who listen attentively to good counsel 
and carry it out in their lives. 

52. It is such as obey Allah and His Messenger, and fear 
Allah and do right, that will win (in the end), 

53. They swear their strongest oaths by Allah that, if only 
thou wouldst command them, they would leave (their 
homes). (3029) Say: "Swear ye not; Obedience is 
(more) reasonable; verily, Allah is well acquainted 
with all that ye do." 

3029 Some people, especially hypocrites, give hyperbolic assurances, as did the 
Madinah llyyjocrites to die Holy Projihet, that die\" would do an\' bidding, e\en to 
the forsaking ol their hcaillis and homes. To diis thc\' are rcad\' lo swear dieir 
stix)ngest oadis, which mean nothing. riie\" are asked lo sjiare dieir oadis, and 
quiedy do at least such unheroic duties as die\' arc asked to do in e\"er\'day lite. 
Idle words are not ot the least value. Allah will judge by your actions, and He 
knows all, whether it is open or secret 

54. Say: "Obey Allah, and obey the Messenger, but if ye 
turn away, he is only responsible for the duty placed 
on him and ye for that placed on you. If ye obey him, 
ye shall be on right guidance. The Messenger.s duty is 
only to preach the clear (Message). (3030) 

3030 'If you disobey Allah's commands as explained by His Prophet, you are not 
going to be forced. The Prophet's mission is to train your will and explain clearly 
all the implications of your conduct The responsibility for your conduct rests 
entirely on yourselves. 

55. Allah has promised, to those among you who believe 
and work righteous deeds, that He(3031) will, of a 
surety, grant them in the land, inheritance (of power), 
as He granted it to those before them; that He will 
establish in authority their religion - the one which He 
has chosen for them; and that He will change (their 
state), after the fear(3032) in which they (lived), to 
one of security and peace: 'They will worship Me 
(alone) and not associate aught with Me. 'If any do 
reject Faith after this, they are rebellious and wicked. 

3031 Three things are promised here, to those who have Faith and obey Allah's 
Law: (1) that they will inherit power and authority on the land, not for any selfish 
purposes of theirs by way of favouritism, but in order that they may maintain 
Allah's Law; (2) diat the Religion of Right, which Allah has chosen for them, will 
be o[)enl\' established, and will sujijiress all wrong and oppression; (3) diat the 
righteous w ill li\ e in peace and seciirily, instead ot luning to suffer persecution, or 
leave their hearths and homes for die cause of Allah, or practise the rites of their 
Faith in secret 

3032 If this verse was revealed about the time of the Batde of the Ditch (al 
Khandaq), also called die Batde of the Confederates ( alAhzah), A.H. 4-5, we can 
imagine the comfort it gave to the Muslims who were besieged in Madinah by a 
force ten times their number. The Muslims then lived in a state of great suspense 



239 



The Noble Qur'an 



and danger, and under arms for days on end. (See 33:9-20). The security and 
authority they were promised came to them subsequently in abundant measures. 

56. So establish regular Prayer and give regular Charity; 
and obey the Messenger, that ye may receive mercy. 

57. Never think thou that the Unbelievers are going to 
frustrate ((Allah) 's Plan] on earth: their abode is the 
Fire,- and it is indeed an evil refuge! 

58. O ye who believe!(3033) Let those whom your right 
hands(3034) possess, and the (children] among you 
who have not come of age(3035] ask your permission 
(before they come to your presence), on three 
occasions: before morning prayer; the while ye doff 
your clothes for the noonday heat; and after the late- 
night prayer: these are your three times(3036) of 
undress: outside those times it is not wrong for you or 
for them to move about attending to each other: Thus 
does Allah make clear the Signs to you: for Allah is full 
of knowledge and wisdom. 

3033 We now ctmic to rule of decorum within ihc tiimily circle in refined society. 
Scn'ants and children luive rather more Ircedoni ol access, as they come and go at 
all hours, and there is less cerenion\' with them. But c\en in their case there are 
limitations. During the night, helore morning prayer, i.e., before dawn, tiiey must 
discreetly ask for permission helbre they enter, partly because they must not 
unnecessarily disturb people asleep, and partly because the people are then 
undressed. The same applies to the time for the midday siesta, and again to the 
time after night prayers, when people usually undress and turn in to sleep. For 
grown-ups the rule is stricter: they must ask permission to come in at all times 
(24:59). 

3034 This would mean slaves in a regime of slavery. But the principle applies to 
all personal servants, who have to render personal service to their masters or 
mistresses by day and by night. 

3035 1 have translated "come of age" euphemistically for "attain the age of puberty". 

3036 It is mark of refinement for ladies and gentlemen not to be slipshod or 
vulgarly familiar, in dress, manners, or speech; and Islam aims at making every 
Muslim man or woman, however humble in station, a refined gendeman or lady, 
so that he or she can climb the ladder of spiritual development with humble 
confidence in Allah, and with the cooperation of his brothers and sisters in Islam. 
The principles here laid down apply, if they are interpreted vrith due elasticity, 
c\'en ii social and domestic haiiits change, with changes in climate or in racial and 
personal habits. Punctilious selt-respect and respect for others, in small things as 
well as great, are the keynotes in the simple rules of etiquette. 

59. But when the children among you(3037) come of 
age, let them (also) ask for permission, as do those 
senior to them (in age):(3038) Thus does Allah make 
clear His Signs to you: for Allah is full of knowledge 
and wisdom. (3039) 

3037 Children among you: i.e., in your house, not necessarily your own children. 
All in the house, including the stranger within your gate, must conform to these 
wholesome rules. 

3038 ihosc senior to them: literally, those before them, i.e.., those who have 
already become grown-u]) beiore these children attain their age. It is suggested that 
each generation as it grows u[) should follow tiie wholesome tradition ot its 
predecessors. While the}' were children, they behaved like children; when they 
grow up, tiiey must behave like grown-ups. 

3039 The refrain connects up this \erse with the last verse, whose meaning is 
completed here. The slight \ ariation ("His Signs" here, against "the Signs" there) 
shows tiiat tiiis \erse is more ])ersonal, as referring to children who have now 
become responsible men and women. 

60. Such elderly women(3040) as are past the prospect 
of marriage,- there is no blame on them if they lay 
aside their (outer) garments, provided they make not 
a wanton display of their beauty: but it is best for 
them to be modest: and Allah is One Who sees and 
knows(3041) all things. 



3040 For elderly women in the home the rules of dress and decorum are not so 
exacting as for younger women, but they are also enjoined to study modesty, both 
because it is good in itself, and as an examjjie to the yoimger people. 

3041 Anotiier example ot a retrain: see n. 3039 above. Verses oB and .59 were 
closer connected: their refrain was practically identical. This verse, though 
ancillary, is less closely connected; its refrain comes in like a half note melody. 

61. It is no fault in the blind nor in one born lame, nor in 
one afflicted with illness,(3042) nor in yourselves, 
that ye should eat in your own houses, or those of 
your fathers, or your mothers, or your brothers, or 
your sisters, or your father's brothers or your 
father's sisters, or your mohter's brothers, or your 
mother's sisters, or in houses of which the keys are in 
your possession, or in the house of a sincere friend of 
yours: there is no blame on you, whether ye eat in 
company or separately. But if ye enter houses, salute 
each other - a greeting of blessing and purity as from 
Allah,(3043) thus does Allah make clear the signs to 
you: that ye may understand. (3044) 

3042 There \vere \ arious Arab superstitions and fancies which are combated and 
rejected iiere. (1) The blind, or the halt, or those ahliclcd with serious disease 
were sii]>p<>sed io l>e ol)jecis ol di\"ine dis])leasiire, and as such not fil to be 
associated witii us in meals in our houses: we are not to eiileriain such a thought, 
as we are not judges ot tiie causes ot people's misfortunes, which deserve our 
sympathy and kindness. (2) It was considered unbecoming to take meals in the 
houses of near relatives: this taboo is not approved. (3) A simple superstition 
about houses in our yjossession but not in our actual occupation is disajjproved. 
(4) If people think tiiey should not fall under obligation to casual friends, thai does 
not a[)ply to a sincere trieiid, in whose comyjany a meal is not Io l)e rejected, l)ut 
welcomed. (,')) It people make a superstition either that they should ah\"a>s eat 
separately, or thai the\' must alway s eat in company, as some people weary of their 
own company ihink, either ol llieni is wrong. Man is free and should regulate his 
life according to needs and circiunstances. (R). 

3043 The shades of meaning in S^ihini are explained in n. 2ol2 to 19:fi2. Here, 
we were first told tiiat we might accejit hospitality" and good tellowshi]) in each 
odier's houses. Now we are told what s])irit should animate us in doing so. It 
should not be a s])irit oiih' ol sell-salislaction in a worldh' sense. Il should rather 
be a s])irit ot good will in the highest s])intual sense ol the tenu-]>iirif}" ol nioti\"es 
and piirit\' oi lile, as in the sight ol Allah. CI. Dante in the PrinuUso (iii. 85): "In 
His will is our Peace." 

3044 See notes 3039 and 3041 above. The refrain comes again, in a different 
form, closing the argument from a different point of view. 

62. Only those are believers, who believe in Allah and His 
Messenger, when they are with him on a matter 
requiring collective action,(3045) they do not depart 
until they have asked for his leave; those who ask for 
thy leave are those who believe in Allah and His 
Messenger, so when they ask for thy leave, for some 
business of theirs, give leave to those of them whom 
thou wilt,(3046) and ask Allah for their 
forgiveness:(3047) for Allah is Oft- Forgiving, Most 
Merciful. 

3045 Mutter requiring eoUcctivc action: anything that affects the Community' as a 
whole: iumu'nh mid /r/ prayers are periodical occasions ol ihis kind, but what is 
meant here is, I think, joint consultations with a view to joint undertakings, such as 
Jihad, or some kind of organisation in peace. 

3046 That is, those to whom, in the exercise of your impartial discretion, you 
think it expedient to give leave. 'Will", unless the context shows otherwise, means 
"right will", not a will witiiout any definite principle behind it. 

3047 In im]H)rtaiil matters ol general consultation, e\en though lea\"e oi absence is 
gi\'en on siinicieiil excuse, it implies some deled iii duly on ihe ])art ol the person 
to whtmi die leave is given, and tiierefore tiie need ot forgiveness from Him to 
Whom we owe duty is a perfect measure. 

63. Deem not the summons of the Messenger among 
yourselves like the summons of one(3048) of you to 
another: Allah doth know those of you who slip away 
under shelter of some excuse: then let those beware 
who withstand the Messenger.s order, lest some trial 



240 



The Noble Qur'an 



befall them,(3049) or a grievous penalty be inflicted 
on them. 

3048 Three signific ations arc possible. One is that adopted in the Translation, 
which agrees with the yicw of most Commentators. Another ^voulcl he: 'Do not 
think that tlie jirayer of the Prophet ol Allah is like \x)ur ()r(hnar\' reciuests to 
another: the l*ro])het's prayer will lie al)out serious mailers and will he accepted by 
Allah.' A third interpretation would he: 'Do nol address ihe l'ro])het lamiliarly as 
you would address one another: use |)roper terms ol respect tor him.' 

3049 The "trial" is understood to be some misfortune in this life, and the "grievous 
Penalty" to be the punishment in the Hereafter. 



64. Be quite sure that to Allah doth belong whatever is in 
the heavens and on earth. Well doth He know what ye 
are intent upon: (3050) and one day they will be 
brought back to Him, and He will tell them the truth of 
what they did:(3051) for Allah doth know all things. 

3050 The condition or position you are in, the motives which actuate you, and the 
ends you have in view. 

3051 Things misunderstood or maligned, falsely praised or held in honour, or 
fraudulendy shown to be good when they are evil-everythir^ will be revealed in its 
true light on the Day of Final Judgement 



25 . Al Furqan (The Criterion) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Blessed(3052) is He who sent down the 
Criterion(3053) to His servant, that it(3054) may be 
an admonition to all creatures;- 

3052 J'ah^aJca: tlie root meaning is "increase" or "abundance." Here tiiat aspect ot 
Allah's dealing with His creatures is emphasised, which shows his abundant 
goodness to all His creatures, in that He sent the Revelation of His WiU, not only 
in the unlimited Book of Nature, but in a definite Book in human language, which 
gives clear directions and admonitions to all. The English word "blessed" hardly 
con\'eys that meaning, but I can find no other without departing far from 
cslalilished usage. To emphasise the meaning I have explained, I have translated 
"Blessed is . but 'Blessed be . .." is also admissible, as it brings out another 
shade of meaning, that we praise and bless His Holy Name. 

3053 That by which we can judge clearly between right and wror^. Here the 
reference is to the Qur'an, which has already been symbolised by Light This 
symbol is continued here, and many contrasts are shown, in the midst of which we 
can distinguish between the true and false by Allah's Light, especially the contrast 
between righteousness and sin. 

3054 The pronoun in yakuna may refer to Furqan (the Criterion) or the 'Abd (the 
Holy PropheO. In either case the ultimate meaning is the same. The Qur'an is the 
standing Criterion for judgement between right and wrong. 

2. He to whom belongs the dominion of the heavens and 
the earth: no son has He begotten, nor has He a 
partner in His dominion: it is He who created ail 
things, and ordered them in due proportions.(3055) 

3055 The majesty of Allah and His independence of all wants or help are 
mentioned, to show how exceedingly great is His goodness in revealing His Will 
to us. 

3. Yet have they taken,(3056) besides him, gods that 
can create nothing but are themselves created; that 
have no control of hurt or good to themselves; nor can 
they control death nor life nor resurrection. 

3056 Uliis is the first great distinction tanght l)y ihe Criterion: to know the attribute 
ot the fnie God, as against die false tancies oi iiieii. (R). 

4. But the misbelievers say: "Naught is this but a 
lie(3057) which he has forged, and others have helped 
him at it." In truth it is they who have put forward an 
iniquity and a falsehood. 



3057 lik, which I have translated as a "lie" may be distinguished from zur at the 
end of this verse, translated "falsehood". The "lie" which the enemies attributed to 
the HoJy Prophet of Allah was supposed to be something which did not exist in 
reality, but was invented by him with the aid of other people: the implication was 
that (I) the Revelation was not a revelation but a forgery, and that (2) the things 
revealed e.g., the news of the Hereafter, the Resurrection, the Judgement, the 
Bliss ot the Righteous and the sufferings of the E\il, were fanciful and had no basis 
in tact. Delusion is also suggested. The re[)ly is thai, so iar Ironi dial l>eing ihe 
case, the facts were true and the charges were false (zur)-the falsehood being due 
to the habits of iniquity for which the Misbelievers' whole mental and spiritual 
attitude was responsible. (R). 

5. And they say: "Tales of the ancients, which he has 
caused to be written: and they are dictated before him 
morning and evening. "(3058) 

3058 In their misguided arrogance they say: We have heard such things before: 
they are prett\' tales which have come down from ancient times; they are good for 
amusement, but who takes them seriously? When the beauty and power of the 
Revelation are pointed Out, and its miracle as coming from an unlearned man, 
they again hint at olher men w ho wrote them, though they could not produce any 
one who could wrile any thing like it. 

6. Say: "The (Qur'an) was sent down by Him who knows 
the mystery (that is) in the heavens(3059) and the 
earth: verily He is Oft-Forgiving, Most Merciful." 

3059 The answer is that the Qur'an teaches spiritual knowledge of what is 
ordinarily hidden from men's sight, and such knowledge can only come from 
Allah, to Whom alone is known the Mystery of the whole Creation. In spite of 
man's sin and shortcomings. He forgives, and He sends His most precious gift, 
i.e., the revelation of His Will. 

7. And they say: "What sort of a messenger is this, who 
eats food, and walks through the streets? Why has not 
an angel been sent down to him to give admonition 
with him?(3060) 

3060 This is anodier oiijeclKni: 'He is only a man like iis: why is nol an angel sent 
down, ii not h\' hiniselt, at least wilh liini?' The answer is: angels would l)e ol no 
use to men as Messengers, as tiiey and men would not understand each other, and 
if angels came, it might cause more contusion and wonder than understanding in 
men's minds. Cf. 21:7-8, 17:94-95. The office of an angel is different A teacher 
for mankind is one who shares their nature, mingles in their life, is acquainted 
with their doir^s, and sympathises with their joys and sorrows. 

8. "Or (Why) has not a treasure been bestowed on him, 
or why has he (not) a garden for enjoyment?"(3061) 
The wicked say: "Ye follow none other than a man 
bewitched."(3062) 



241 



The Noble Qur'an 



3061 Literally, 'that he may eat out of it'. As shown in n, 776 to 5:66, akala (to eat) 
has a comprehensive meaning, implying enjoyment of all kinds, physical, social, 
mental and moral, and spiritual. Here the garden itself stands for a type of the 
amenities of life: its fruits would be available for eating, its coolness for rest and 
refreshment, its waters and its landscape for aesthetic <lelight. 

3062 Cf. 17:47. This speech, of the wicked or the ungodly, is meant to be even 
more bitter than that of the Misbelievers. It makes out the Teacher to be a 
demented fool. 

9. See what kinds of comparisons they make for thee! 
But they have gone astray, and never a way will they 
be able to fmd!(3063) 

3063 The charges the enemies made against the Messenger of Allah recoiled on 
tJiose who made them. The Messenger was vindicated, and went Irom strength to 
strength, tor Allah's Truth will alwa\s ])re\"ail. The men who ])er\"ersely lea\e the 
way ot triitli, righteousness, and sincerity, have not only missetl tlic Way, but on 
account of their perversily they will never be able to find any way by which they 
can get back to Truth. 

10. Blessed Is He WhOr(3064) if that were His will, could 
give thee better (things) than those,- Gardens 
beneath which(3065] rivers flow; and He could give 
thee palaces (secure to dwell in). 

3064 Cf. above, 25:1 The reminiscent phrase shows that the first argument, about 
the Revelation and Prophethood, is completed, and we now pass on to the 
contrast, the fate of the rejecters of both. 

3065 rhis phrase is usually symbolical ot the Bliss in die Hereafter. If it were 
Allah's Plan, He could give his Messengers complete felicity and power in this life 
also. Instead of being persecuted, mocked, driven out of their homes, and having 
to exert their utmost powers of body, mind, and character to plant the flag of 
Truth in an unbelieving world, they could have lived in ease and security. But that 
would not have given the real lessons they came to teach struggling humanity by 
their example. 

11. Nay they deny the hour (of the judgment to 
come):(3066) but We have prepared a blazing fire for 
such as deny the hour: 

3066 Deny ing the Hour ot J ndgement means denying the power ot Jusiice and 
UYutli to triumph; it means asserting the dominion of Evil. But the Reality itsell 
will punish them, as shown in the following verses. 

12. When it sees them from a place fAr off, they will hear 
its fury and its ranging sigh. (3067) 

3067 For zafir, a deep emission of breath or a sigh, see n. 1607 to 11:106. Here 
the Fire is personified. It is raging with hunger ;md fury, and as soon as it sees 
them from ever so far, it emits a sigh of desire. Till then tliey had not realised iheir 
full danger. Now, just as their heart begins to tremble with terror, they are bound 
together-like with like-and cast into the roaring flames! 

13. And when they are cast, bound together into a 
constricted place therein, they will pLead for 
destruction there and then!(3068) 

3068 Anything— total annihilation— would be better than the anguish they will 
suffer. But no annihilation will be granted to them. One destruction will not be 
enough to wipe out the intensity of their anguish. They will have to ask for many 
destructions, but they will not get them! 

14. "This day plead not for a single destruction: plead for 
destruction oft- repeated!" 

15. Say: "Is that best, or the eternal garden, 
promised(3069) to the righteous? for them, that is a 
reward as well as a goal (of attainment). (3070) 

3069 Shifting the scene back to this life, they may fairly be asked: "Here is the 
result of the two courses of conduct: which do you prefer?" 

3070 To the righteous, the iinal Bliss will in one sense be a reward. Bui ihe word 
"reward" does not truly represent tacts, tor two reasons: (1) die Bliss will be gieater 
than they deserved; and (2) righteousness is its own reward. The best way of 
expressing the result would be to say that their highest Wish will now have been 
attained; the goal will have been reached; they will be in Allah's Presence. That is 
salvation in the highest 



16. "For them there will be therein all that they wish for: 
they will dwell (there) for aye: A promise to be prayed 
for from thy Lord. "(3071) 

3071 That is the sort of thing-the Goal of Allah's Presence-to be prayed for from 
Allah, and not ephemeral things, even though they may be good. And that is the 
sort of thir^ that Allah has promised and undertaken to give. 

17. The day He will gather them together as well as 
those whom they worship besides Allah, He will 
ask:(3072) "Was it ye who let these My servants 
astray, or did they stray from the Path themselves?" 

3072 The question is as in a Court of Justice, to convince those who stand 
arraigned. 

18. They will say: "Glory to Thee! not meet was it for us 
that we should take for protectors others besides 
Thee:(3073) But Thou didst bestow, on them and their 
fathers, good things (in life), until they forgot the 
Message: for they were a people (worthless and) 
lost." 

3073 The creatures o^ Allah who were worshipped will prove that they never 
asked ior \\"<)rslii]): on llie (■oiiIrar\" l!ic\" tlieniscKcs worshijiped Allah and sought 
ihe proieclioii of Allah and of none hul All;ih. ( T. They will go further and 
show lha( the lalse worslii])])er^ added mgralilude lo tlicir other sins: for Allah 
bestowed abundance on them, and they hlas])henie(! :^ain>,l Allah. I'liey were 
indeed "worthless and lost", tor die word Aw hears l>olli sigiiilicalioii^. 

19. ((Allah) will say): "Now have they proved you liars in 
what ye say: so ye cannot avert (your penalty)(3074) 
nor (get) help." And whoever among you does wrong, 
him shall We cause to taste of a grievous Penalty. 

3074 The argument is as in a court of justice. If the false worshippers plead that 
they were misled by those whom they falsely worshipped, the latter will be 
confronted with them and will prove that plea to be false. No help can be got from 
them, and the penalty cannot then be averted. After all these things are thus 
explained in detail beforehand, all ungodly men should repent and liirii to Allah. 
False worslii]) is here idenlilied with sin, tor sin is disobedience to Allah, and 
arises ironi a wrong ap])reciation of Allah's attributes and His goodness to His 
creatures. The sinful man refuses, in his conduct, to serve Allah: he serves other 
dungs diaii Allah. (R) 

20. And the messengers whom We sent before thee were 
all (men) who ate food and walked through the 
streets:(3075) We have made some of you as a trial 
for others:(3076) will ye have patience? for Allah is 
One Who sees (all things). 

'6i)75 fy.' above, 23:7, and also 2fi:92-94. 

3076 In Allah's universal Plan, each unit or tiling sen es a purpose. If some are 
rich, the jioor should not en\y them: it may be that the rich man's proximit\' is 
itself a trial oi dieir \alue. II some are ])oor, the righteous rich should not despise 
or neglect them; it nia\' l)e that llieir coming williiii llieir sight is a trial ior the real 
feeling of chanl\ or brothcih" lo\c in the rich. U . I is bad-tem])ered or persecutes 
or ill-uses B, it may be an opiiortunity ior B to show his patience or humility' or his 
faith in the ultimate prevalence of justice and truth. Whatever our experiences 
with other human beings may be, we must make them subserve the ends of our 
spiritual improvement and perhaps theirs too. 

21. Such as fear not the meeting with Us(3077) (for 
Judgment) say: "Why are not the angels sent down to 
us, or (why) do we not see(3078) our Lord?" Indeed 
they have an arrogant conceit of themselves, and 
mighty is the insolence of their impiety! 

3077 The blasphemers who have given up all Faith and laugh at the Hereafter: 
nothing is sacred to them: their arrogance and insolence are beyond all bounds. 

3078 Cf. 2:55. The Israelites in the time of Moses demanded to see Allah. But 
they were dazed with thunder and lightning even as they looked on. Indeed death 
would have been their fate, had it not been for the mercy of Allah. 



242 



The Noble Qur'an 



22. The Day they see the angels,- no joy will there be to 
the sinners that Day: The (angels) will say: "There is a 
barrier forbidden (to you) altogether!"(3079) 

3079 They will not be allowed to enjoy any of the felicity or peace which will be 
the normal state of the new world of Reality. Their own past will stand as a barrier 
to shut them off 

23. And We shall turn to whatever deeds they did (in this 
life), and We shall make such deeds as floating dust 
scattered about.(3080) 

3080 The false htjpes they built on in this life, and the deeds they did under the 
shadow of such false hopes will be dissipated as if they were dust flying about in 
the wind. They will \y,v,'c no value \vhate\ er (j. 2: 1 57). 

24. The Companions of the Garden will be well, that Day, 
in their abode, and have the fairest of places for 
repose.(3081) 

3081 The barrier which will shut out tlie evil ones will not exist for tlie righteous, 
who will have an abode of bliss and repose, for they will be in the Garden of Allah 
's Goad Pleasure. 

25. The Day the heaven shall be rent asunder with 
clouds,(3082) and angels shall be sent down, 
descending (in ranks),- 

3082 It will be a new world, and the symbolism to describe it must necessarily 
draw upon oiu' present experience of the finest things in natin e. The sky, which 
now a])])ears remote and unpet>])le(l will l)e rent asunder. There will appear 
clouds ot glor-augels and syjiritual Lighls ol all grades and ranks-and the true 
uiajest)' and goodness of .\llah w ill lie \ isil)le as it should be in reahty, and as it is 
not now, on account of "our niud<l\' \ esture ol deca\ ". (R). 

26. That Day, the dominion as of right and truth, shall be 
(wholly) for (Allah)(3083) Most Merciful: it will be a 
Day of dire difficulty for the Misbelievers. 

3083 See last note. 

27. The Day that the wrong-doer will bite at his hands, 
he will say, "Oh! would that I had taken a (straight) 
path with the Messenger!(3084) 

3084 The words are general, and for us the interest is in a general sense. A man 
who actually receives the Truth and is on the right jiatli is all tlie more culpable if 
he is diverted from that path by the machinaUons ol a worldly hiend. The 
particular ])ersou whom some Commentators nieuUon in this connecUon was one 
'l'<lbah who recci\"ed llie liglil ol Islam, bnl was misled ai(en\ards In' a worldly 
trieud into aposiasy and blasphemy, lie came to an evil end ailenvards. 

28. "Ah! woe is me! Would that I had never taken such a 
one for a friend! 

29. "He did lead me astray from the Message (of Allah, 
after it had come to me! Ah! the Evil One is but a 
traitor to man!"(3085) 

3085 The seductive wiles ot the luil One arc merely meant lor snares. There is 
fraud and treachery in them. The deceived ones are left in tlie lurch after the way 
of escape is made impossible for them 

30. Then the Messenger will say: "O my Lord! Truly my 
people took this Qur'an for just foolish 
nonsense."(3086) 

3086 "My people" zxt^ of course the unbelieving Quraysh. They treated the Qur'an 
as foolish nonsense i.e., something to he discarded. But they were only a handiul 
of people whose vested interests were touched by the beneficent reforms initiated 
by Islam. They soon passed away, and all Arabic-speaking or Arabic- 
understanding peojilc have considered the Qur'an as a treasury of Truths 
cx])ressed in tiie most beautiful possible language, with a meaning that grows 
deeper witli research. (R). 



31. Thus have We made for every prophet an enemy 
among the sinners: but enough is thy Lord to guide 
and to heip.(3087) 

3087 It is the nature of sin to be hostile to truth and righteousness, but such 
hostility will not harm the righteous and need cause no misgiving because Allah 
will guide and help those who work in His cause. And what could be better or 
more effective than His guidance and help? 

32. Those who reject Faith say: "Why is not the Qur'an 
revealed to him all at once? Thus (is it revealed), that 
We may strengthen thy heart(3088} thereby, and We 
have rehearsed it to thee in slow, well-arranged 
stages, gradually. 

3088 Three reasons are given for the gradual revelation of the Qirr'an. (1) To 

strengthen thy heart': the tremendous task of winning the Arab nation, and, 
thr<)ugh them, the whole world, to Islam, rcfiuircd superhuman [jatience, 
constancy, and firmness, and these (|nalities were strengthened b\' the gradual 
promulgation ol solutions to each dillicully as it arose. (2) "SJotv, ]]c]]-:unuigc(I 
stages": diough the stages were gradual, as tlie occasion demantled from time to 
time, in the course of twenty-three years, the whole emerged, when completed, as 
a well-arrar^ed scheme of spiritual instruction, as we have seen in foUowir^ the 
arrangement of the Surahs. (3) Questions put and answers given: s^t next note. 

33. And no question do they bring to thee but We reveal 
to thee the truth and the best explanation 
(thereof).(3089) 

3089 Divine knowledge is a fathomless ocean. But glimpses of it can be obtained 
any indniduals sincerely searching for the Truth. Their progress will be in 

grades. It the\' ask (luestions, and answers arc then finiiished to them, they are 
more likely to apiirchend the Truth, as the\' ha\"e already cx]>lored the part of the 
territory in which they are interested. In the same way, when concrete <|uestions 
arise by the logic of events, and tliey are answered not only for the occasion, but 
from a general stand-point, the teaching has a far greater chance of penetrating the 
human intelligence and takir^ shape in practical conduct And this is the usual 
way of instruction in the Qur'an. 

34. Those who will be gathered to Hell (prone) on their 
faces,-(3090) they will be in an evil plight, and, as to 
Path, most astray. (3091) 

3090 That is, in ignominy. 

3091 This verse may be compared and contrasted with 25:24 above. Here the 
argument is rounded off about the distinction between the Good and Evil in their 
final Destiny. The Good are to have "the fairest of places for repose", and in 
contrast, the Evil are, "as to Path, most astray". They have no repose, and their 
wanderings lead nowhere. 

35. (Before this,) We sent Moses The Book, and 
appointed his brother Aaron with him as 
Minister;(3092) 

3092 CT. 20:29, and the whole passage there, which is merely referred to here, to 
show how pre\i()u.s I'rophels were treated, but how they stuck fast to the Criterion 
gi\'eii, to disliiiguish iichvccn (lood and Evil. 

36. And We command: "Go ye botKi, to tlie people who 
have rejected our Signs:" And those (people) We 
destroyed with utter destruction. 

37. And the people of Noah,- when they rejected the 
messengers. We drowned them, and We made them 
as a Sign for mankind;(3093) and We have prepared 
for (all) wrong-doers a grievous Penalty;- 

3093 The .stories of Noah, ol the ])rophets ol '.'Vd and rhanmd (and ol oilier 
[jrophets), in the reachons ot their cotnmunities to their teaching are told in 
2f):l{),>-l,>9, helow. Here ihe\ are just mentioned to illustrate how httle respect 
past ages had for tlieir prophets and teachers of Truth. But Allah's Truth did not 
suffer: it was the blind rejecters of spiritual Truth who were wiped out 

38. As also 'Ad and Thamud, and the Companions(3094) 
of the Rass, and many a generation between them. 



243 



The Noble Qur'an 



3094 Commentators are not clear as to who the "Companions of the Jioss'-were. 
The root meaning of "rass" is an old well or shallow water-pit. Another root 
connects it with the burial of the dead. But it is probably the name of a town or 
place. The "Companions of the IlH.ss"may well have been the people of Shu'ayb, 
as tlicy arc here mentioned with 'Ad/riiamiid, and lj:>t 's people, and the jieople 
ot Shu'ayl) are mentioned in a similar eonneclion in 26:17 G-UK) and in 11:81-9.). 
Shu'ayb was die prophet of tlie Madyan people in the northwest ot Arabia , where 
many old wells are found. There is however, an oasis town aJ Rass in the district of 
Qasim in Middle Najd, about thirty-five miles southwest of the town of 'Unayzah, 
reputed to be the central point of the Arabian Peninsula, and situated midway 
between Makkah and Basrah. See Doughty's Arabia Deserta, thin paper one- 
volume edition, London 1926, II. 43,') and Map. L;it. 26°N., and Long. 48^E. 

39. To each one We set forth Parables and examples; and 
each one We broke to utter annihilation (for their 
sins). 

40. And the (Unbelievers) must indeed have passed by 
the town on which was rained(3095) a shower of evil: 
did they not then see it (with their own eyes)? But 
they fear not the Resurrection. 

3095 This refers to Lot's story and the destruction of Sodom and Gomorrah , the 
wicked cities of the plain near the Dead Sea , by a shower of brimstone. The site 
Kes on the highway between Arabia and Syria . Cf. 15:74, 76, and n. 1998. 

41. When they see thee, they treat thee no otherwise 
than in mockery: "Is this the one whom Allah has sent 
as a messenger?" 

42. "He indeed would well-nigh have misled us from our 
gods, had it not been that we were constant to them!" 
- Soon will they know, when they see the Penalty, who 
it is that is most misled in Path!(3096) 

3096 "Padi " (Sabil) is almost equivalent here to conduct or way of life. 

43. Seest thou such a one as taketh for his god his own 
passion (or impulse)? Couldst thou be a disposer of 
affairs for him?(3097) 

3097 The man who worships his owii passions or impulses or desires is the most 
ho])eless to teach or lead or guide. 11 it were anything else the matter with him, the 
Teacher could aigue witli him. But Reason cannot prevail over blind passion. It is 
vain to hope that such a man could be led, until his mad desires are killed. No 
one could imdertake any responsibihty for him, for he obeys no law and follows 
no advice. He is worse than brute beasts, which may not understand, but at least 
follow the wholesome instincts implanted in them by Allah. The lawless man has 
killed his instincts and is unwilling to submit to guidance. 

44. Or thinkest thou that most of them listen or 
understand? They are only like cattle;- nay, they are 
worse astray in Path. 

45. Hast thou not turned(3098) thy vision to thy Lord?- 
How He doth prolong(3099) the shadow! If He willed. 
He could make it stationary! then do We make the sun 
its guide;(3100) 

3098 We saw in 24:35 that Allah is the Light of the heavens and the earth. We 
have now, another subUme passage, in which we are asked to contemplate the 
Glory of Allah by a parable of the subtie play of Light and Shade in Allah's 
creation. (R). 

3099 In our artificial life and surroundings we fail to see some of the finest 
mysteries of Light and Shade. We praise, and righdy so, the wonderful colours of 
sunset. We see, particularly in chmates more northerly than that of India , the 
subtle play of Light and Shade in the twilights succeeding sunsets. If we were as 
assiduous in seeing simrises and the play of Light and Shade preceding them, we 
should see phenomena even more impressive, as the early morning seems to us 
more lioh' than au\' other tiuie in the hveur\-tour hours ot the sun's daily journe\'. 
There is tlie first false dawn, with its curious uncertain light and the curious long 
uncertain shadows which it casts. Then there are the streaks of black in the East, 
succeeded by the true dawn, with its delicate tones of colours, and light and shade. 
The light of this true or false Dawn is not given by die direct rays of the sun. In a 
sense it is not light, but the shadows or reflections of light And they gradually 
merge into actual sunrise, with its more substantial or more defined shadows, 
which we can definitely connect with the sun. 



3100 The morning shadows are long but more definite, and their length and 
direction are seen to be guided by the sun. But they change insensibly every 
second or fraction of a second. 

46. Then We draw it in(3101) towards Ourselves,- a 
contraction by easy stages.(3102) 

3101 As ihc sun rises higher and higher, ihe shadows coulract. In regions where 
die sun actually gets to die zenitli at noon , tliere is no shadow left at tliat time. 
Where does it go? It was but a shadow cast by a substance and it gets absorbed by 
the substance which produced it. (R). 

3102 Let us now reverently turn our vision (as far as we are able) to the symbolic 
meaning. Allah is the Light. All things in creatioii-wlietlier concrete or abstract-are 
but shadows, depending on His Lighl. All shadows are uol e([ual. He gi\"es length 
or size of substance to such as He pleases. And some shadows almost become 
reflected lights, like the light of the false or the true Dawn. Such are holy men, in 
all kinds of gradations. The shadows are constantiy in a state of flux; so are all 
things in Creation, all things we see or covet in this life. Allah, if He wills, can give 
some of them greater fixity or comparative stability. (R). 

47. And He it is Who makes the Night as a Robe for you, 
and Sleep as Repose, and makes the Day (as it were) 
a Resurrection. (3103) 

3103 Here the symbolism presents a fresh point of view. It is still a contrast 
between Light and Shade; hut the shade of Night is as a Robe to c<n'er and screen 
us and gi\"e us Repose irom acti\it\'; and (he Light ol Da\' is lor stn\iug, work, 
activity. Or again, the Night is like Death, our temporary Death before Judgement, 
the time during which our senses are sealed in Sleep; and the Day is like the 
renewal of Life at the Resurrection. 

48. And He it is Who sends the winds as heralds of glad 
tidings, going before(3104) His mercy, and We send 
down pure water from the sky,-(3105) 

3104 Cf. 7:57 and 27:63. The Winds are heralds of Joy, ushering in Rain, which is 
one form of Allah's Mercy. Again, the symbolism presents a fresh point of view. 
Heat (which is connected with light) sets up currents in the atmos[)here, besides 
sucking uy) moisture from the seas, and distributing it by means oi Winds o\"er 
wide suriaces ol the earth. In ihe physical world we kuow llie beueiiceut acliou of 
heat on life, and by contrast, we also know how intolerable high temperatures may 
become, and how the cloud-bearing Winds come as welcome heralds of rain. (R). 

3105 Rain water (in pure air) is not only pure water distilled in air and sky, but it is 
the best purifying and sanitating agent on the largest scale known to us. 

49. That with it We may give life to a dead land, and 
slake the thirst of things We have created,-(3106) 
cattle and men in great numbers. 

3106 The whole cycle of water-sea, clouds, rain or hail or snow, rn ers, and sea 
again-is a remarkable illustration of tlie processes ot nature making Allah's 
providence visible to us. The salts of the sea sanitate and purify all the filth that 
pours into it. Water action, in the form of rain, frost, glaciers, rivers, lakes, etc., is 
responsible for the buildir^ up and configuration of the crust of the earth, and is 
the chief agent in physical geography. A parched desert quickly comes to life 
under the action of water. All drinking water, whether deriv ed from rivers, canals, 
lakes, reservoirs, springs, wells, or waterworks of any kind, are ultimateh traceable 
to rain. The connection of life with water is intimate. The physical basis of life 
itself, protoplasm, is, in great part, water: see 25:54 below. 

50. And We have distributed the (water) amongst them, 
in order(3107) that they may celebrate (our) praises, 
but(3108) most men are averse (to aught) but (rank) 
ingratitude. 

3107 The v\'ater is distributed all ov er the \\'orld, in order that all life may receive 
its support, according to its needs. In 25:48-50, we have the argument of contrasts 
stated in another way. Water is life, and is made available to sustain life all over 
the world: this is a physical fact which all can see. But water is also the symbol of 
spiritual life, whose sustaining principle is the Will of Allah as made known to us 
through Revelation. It sometimes comes to us in our inward oy spiritual storms. 
Many violent unsetdements of the spirit are but heralds of the refreshing showers 
of spiritual understanding mat come in their wake, 'fhev' purify our souls, and 
produce spiritual Life eveu where there was a ])arclied s])iritual desert before. 
They continue to sustain us in our normal spiritual Life out of tiie reservoirs of 
Allah's Revelation, which are open to all, and well-distributed in time and space. 
The universality of distribution is again referred to in the following verse. 



244 



The Noble Qur'an 



3108 In contrast to Allah's abounding Mercy is man's base ingratitude: another 
symbolic contrast between Light and Darkness, or Water and Drought 

51. Had it been Our Will, We could have sent a warner to 
every centre of population. (3109) 

3109 Allali's Message has been distributed to all nations. If it had been necessaiy, 
a Pro])het could ha\"e been sent to c\cn" town and \illage. But Allah's Plan is 
different. He 1ms sent His Light to every heart, tlirough His Signs in man's 
conscience, in Nature, and in Revelation. 

52. Tlierefore listen not to the Unbelievers, but strive 
against them with the utmost strenuousness, with the 
(Qur'an).(3110) 

3110 The distribution of Allah's Signs being universal, the Prophet of Allah pays 
no heed to carping critics who reject Faith. He wages the biggest Jihad of all, with 
the weapon of Allah's Revelation. (R). 

53. It is He Who has let free the two bodies of flowing 
water:(3111) One palatable and sweet, and the other 
salt and bitter; yet has He made a barrier between 
them, a partition that is forbidden to be passed. (3112) 

3111 ilfo/VT/^; literally, let free or loose cattle for grazing. B^/ir^yn: two seas, or two 
bodies ol flowing water: for hnkiis aj)j)lied both to the salt sea and to ri\'ers. In the 
world taken as a whole, iherc arc two Ixxiics oi water, viz., (1) tbe f^rcal sail Oecan, 
and (2) the bodies of sweet water led hy rain, whctlicr they are rivers, lakes, or 
underground springs: their source in rain makes them one, and their drainage, 
whether above ground or underground, eventually to the Ocean, also makes them 
one. They are free to mir^le, and in a sense they do mingle, for there is a regular 
watercycle: see n. 3106 above: and the rivers flow constandy to the sea, and tidal 
rivers get sea water for several miles up their estuaries at high tide. Yet in spite of 
all tliis, die laws of gravitation are like a barrier or partition set by Allah, by which 
the hvo bodies of water as a whole are always kept ajjart and distinct. In the ease of 
ri\"ers carrying large (luantities of water to the sea, like the Mississippi or the 
Yangtsc-Kiang, die river water wifli its silt remains distinct from sea water for a 
long distance out to sea. But the wonderful Sign is that the two bodies of water, 
though they pass through each other, remain distinct bodies, with their distinct 
functions fr/."27:fil and 35:12). 

3112 In Allah's o\ crall scheme of things, bodies of salt and sweet water, which arc 
a(ljoining and \cr separate, ha\c significant lunctions. \\'ea\ing a harmonious 
fabric out of these different fibres shows botii Allah's power and wisdom. 
Incidentally, this verse points to a fact which has only recendy been discovered by 
science. This fact relates to the oceans of the world: they meet and yet each 
remains separate for Allah has placed "a barrier, a partition" between them. (Eds.) 
(O" 23:100). 

54. It is He Who has created man from water:(3113) 
then has He established relationships of 
lineage(3114) and marriage: for thy Lord has power 
(over all things). 

3113 The basis of all living matter in the physical world, protoplasm, is water: Cf. 
24:45 and 21:30 , and notes thereon. 

3114 Water is a fluid, unstable thing: yet from it arises the highest form of Ufe 
known to us in this world-man. And man has not only the functions and 
characteristics of the noblest anin^s, but his abstract relationships are also typical 
of his highest nature. He can trace lineage and pedigree, and thus remember and 
commemorate a long line of ancestors, to whom he is boimd by ties of piety, 
which no mere animal can do. Further, there is the mystic union in niamage: it is 
not only like the jjhysical union oi annuals, bu( it gives rise lo relationships arising 
out of the sexes ol indi\iduals who were nol olhen\isc related to each other, 
riiesc are [jhysical and social facts. But behind diem, again, is die symbolic lesson 
of spiritual conti asts: as there is a loi^ way to go between water and man, so there 
is a long way to go between an ordinary man and him who is lifted up to divine 
Light. As opposite sexes, though different in function, are one and contribute to 
each other's happiness, so persons of diverse talents may unite in the spiritual 
world for their own highest good and in the service of Allah. 

55. Yet do they worship, besides Allah, things that can 
neither profit them nor harm them: and the 
Misbeliever is a helper (of Evil), against his own 
Lord!(3115) 

3115 Here is the highest contrast of all— material things wliich are inert, and Allah, 
Whose goodness and power are supreme; Faith and Unfaith, meriting glad tidings 



and admonition; the selfish man who is self-centered, and the man of God, who 
works for others without reward. 

56. But thee We only sent to give glad tidings and 
admonition. 

57. Say: "No reward do I ask of you for it but this: that 
each one who will may take a (straight) Path to his 
Lord." 

58. And put thy trust In Him Who lives and dies not; and 
celebrate his praise; and enough is He to be 
acquainted with the faults of His servants;-(3116) 

3116 Allah knows our faults better than we or anyone else. It is no use hiding 
anythir^ from Him. We must put our trust completely in Him. His care is for all, 
and He is Allah Most Gracious. 

59. He Who created the heavens and the earth and all 
that is between, in six days,(3117) and is firmly 
established on the Throne (of authority):(3118) Allah 
Most Gracious: ask thou, then, about Him of any 
acquainted (with such things). (3119) 

3117 Cf.7:-yl-Am\ n. 1031. 

3118 Seen. 1386 to 10:3. 

3119 The argument is about the question, "in whom shall we put our trust?" 
Worldly men put their trust in worldly things: the righteous man only in Allah, 
The true distinction will be (juite clear from a ray of divine Imowledge. If you do 
not see it all clearly, ask of those who possess such knowledge. 

60. When it is said to them, "Adore ye ((Allah)) Most 
Gracious!", they say, "And what is ((Allah)) Most 
Gracious? Shall we adore that which thou 
commandest us?" And it increases their flight (from 
the Truth).(3120) 

3120 Those who have no spiritual Light cannot understand this precept ahout 
[jutting all our trust in Allah. It seems to them foolish. The)' lun e no taith, or hut a 
superficial taith. I hey may possibly pronounce the name of Allah on their lips, 
but they cannot understand the full significance of His tide oi Rethman (Most 
Gracious). Perhaps they are afraid on account of their sins; perhaps they do not 
see how unbounded is the mercy of Allah. Such men are contrasted against the 
true servants of Allah, who are described below in 25:63-75. 

61. Blessed is He Who made constellations in the skies, 
and placed therein a Lamp(3121) and a Moon giving 
light; 

3121 The glorious Lamp of the skies is the Sun; and next to him is die Moon, 
which gives borrowed light. The Constellations of course, include the Signs of the 
Zodiac, which mark the path of the planets in the heavens (Cf. 15:16 ). 

62. And it is He Who made the Night and the Day to 
follow each other: for such as have the will(3122) to 
celebrate His praises or to show their gratitude. 

3122 The scenes of the phenomenal world are Signs of the Self-Reveladon of 
Allah, for those who understand and who have the will to merge their wills with 
His. This they do (1) by praising Him, which means understanding something of 
His nature, and (2) by gratitude to Him, which means carryir^ out His Will, and 
doing good to their fellow creatures. These two attitudes of mind and heart give 
rise to various consequences in their lives, which are detailed in the following 
verse. 

63. And the servants of ((Allah)) Most Gracious are those 
who walk on the earth in humility, and when the 
ignorant(3123) address them, they say, "Peace!"; 

3123 Igiionuit: in a spiritual sense. Address : in the aggressive sense. Their 
humility is shown in two ways: (1) to those in real search of knowledge, they give 
such knowledge as they have and as the recipients can assimilate; (2) to those who 
merely dispute, they do not speak harshly, but say "Peace!", as much as to say, 
"May it be well vrith you, may you repent and be better"; or "May Allah give me 
peace from such wrar^ling"; or "Peace, and Good-bye: let me leave you!". 



245 



The Noble Qur'an 



64. Those who spend the night in adoration of their Lord 
prostrate and standing;(3124} 

3124 Humble prayer brings them nearer to Allah. 

65. Those who say, "Our Lord! avert from us the Wrath of 
Hell, for its Wrath is indeed an affliction grievous,- 
(3125) 

3125 This is a prayer of humility: such a person relies, not on any good works 
which he may have done, but on the Grace and Mercy of Allah: and he shows a 
lively sense of the Day of Judgement, when every action will weigh for or against a 
soul. 

66. "Evil indeed is it as an abode, and as a place to rest 
in";(3126) 

3126 The misery which results Iroin sin is iiol oiih" grievous to Yw c in ("mh abode") 
but also grievous "to rest in" or "to stand in", il it he only lor a short time. 

67. Those who, when they spend, are not extravagant 
and not niggardly, but hold a just (balance) between 
those (extremes);(3127) 

3127 In ordinary spending, this is a wise rule. But even in charity, in which we give 
of our best, it is not expected that we should be extravagant, i.e., that we should 
either do it for show (to impress other people), or do it tlioughtlessly, which would 
be the case if we "rob Peter to pay Paul". We should certainly not be miserly, but 
w e should renienil)er e\er\ ()ne's rights, including our own, and strike a perfecdy 
just balance l)et\veen them. 

68. Those who invoke not, with Allah, any other god, nor 
slay such life as Allah has made sacred except for just 
cause, nor commit(3128) fornication; - and any that 
does this (not only) meets punishment. 

3128 Here three things are expressh' condemned: (1) lalse worship, which is a 
crime against ^Vllali; (2) tlie taking of lite, which is a crime against our fellow 
creatures; and (3) fornication, which is a crime against our self-respect, against 
ourselves. Every crime is against Allah, His creatures, and ourselves, but some 
may be viewed more in relation to one than to another. The prohibition against 
taking lite is <|ualified: "except tor just cause": e.g., in judicial punishment for 
murder, or in selt-])resen"ation, which may include not onh" self-deiense in the 
legal sense, but also the clearing out ot pests, and the proxision ol meat under 
conditions of HaJnl: see n. 698 to 5:5. After this comes a long parentliesis, which 
ends with verse 71, below. 

69. (But) the Penalty on the Day of Judgment will be 
doubled to him, and he will dwell therein in ignominy,- 
(3129) 

3129 The three crimes just mentioned are specially detestable and infamous, and 
as ignominy will be added to other punishments, the penalty will be double that of 
ordinary punishment ( Cf. 7:38 , 11:20 , and 33:68). 

70. Unless he repents, believes, and works righteous 
deeds, for Allah will change the evil of such persons 
into good, and Allah is Oft-Forgiving, Most 
Merciful,(3130) 

3130 But even in the case ot great crimes, if there is true re])enlance as tested by a 
changed life in conduct, Allah's Mercy is available, and it will transform the 
repentant's nature from evil to good (Cf. 64:9). 



71. And whoever repents and does good has truly turned 
to Allah with an (acceptable) conversion;- 

72. Those who witness no falsehood,(3131) and, if they 
pass by futility,(3132) they pass by it with honourable 
(avoidance); 

3131 W 'lincss IK) h/scJjoofJ has two significations, botli implied in tliis passage: (1) 
those v\'ho gi\e no evidence that is false; and (2) those who do not assist in 
anything which implies fraud or falsehood. 

3132 riiere is not only condemnation ol posili\"e ialsehood or ol being mixed up 
witli things imphing falsehood, bul tutililies-\ain random talk, unedilying jokes, 
useless show, etc.-are all condemned. If a good man finds himself in such an 
affair, he must withdraw from it in an honourable, dignified way, not in a fussy 
arrogant way. 

73. Those who, when they are admonished with the 
Signs of their Lord, droop not down(3133) at them as 
if they were deaf or blind; 

3133 Kharra may mean: to fall down, to snore, to droop down as if the person 
were bored or inattentive, or did not wish to see or hear or pay attention. 

74. And those who pray, "Our Lord! Grant unto us wives 
and offspring who will be the comfort of our 
eyes,(3134) and give us (the grace) to lead the 
righteous."(3135) 

3134 We must also pray for the maintenance of Allah's I,aw after us, thnjugh our 
\\i\es and descendants: in our eyes the\' should not be mere accidents or play 
things, bul a real comfort and fulfilment of our spiritual longings. Perhaps, through 
them, as well as through ourselves, we may, by Allah's grace, be able to give a lead 
for trutli and righteousness. 

3135 Let us recapitulate the virtues of the servants of Allah: (1) they are humble 
and forliearing to those below them in spiritual worth: (2) they are ctmstandy, by 
adoration, in touch vrith Allah; (H) ilie\' ahva\s remember the Judgement in the 
Ilereahcr; (f> iliey are moderate in all things; (,')) they avoid treason to Allah, to 
their Icllow creatures, and to themsehes; (6) they gi\'e a wide berth not onl\' to 
falsehood l)ut lo lutilily; (7) they pay attention, botli in mind and manner, to the 
Signs of their Lord; (8) their ambition is to bring up their families in righteousness 
and to lead in all good. A fine code of individual and social ethics, a ladder of 
spiritual development, open to all. 

75. Those are the ones who will be rewarded with the 
highest place in heaven, because of their patient 
constancy: therein shall they be met with salutations 
and peace, 

76. Dwelling therein;- how beautiful an abode and place 
of rest! 

77. Say (to the Rejecters): "My Lord is not uneasy 
because of you if ye call not on Him:(3136) But ye 
have indeed rejected (Him), and soon will come the 
inevitable (punishment)!" 

3136 Let not the wicked think that it causes Allah aii\' anno\"ance or uneasiness if 
tlie\' do not ser\"e or worshij) Ilim. He is high al>o\"e all needs. Rul He turns in 
I lis iVIerc\' to all who call on Ilim. For those who arrogandy reject Ilim, the evil 
consequences of their rejection are inevitable, and must soon come to pass. (R). 



246 



The N o b I 



26 . Al Shu'ara (The Poets) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ta. Sin. Mim.(3137) 

3137 This is a combination of three Ahl)re\ iate(l Letters, as to which, generally, 
see Ajjpenclix I, printed at the end of S. 2- This particular combination occurs 
here and at the head of S. 28, while the intervening Surah 27 has it in tlie 
syncopated form Ta ' Sin. None of the explanatory conjectures which 1 have seen 
carries conviction for me. If die letters stand for Tvr Stun ( Mount Sinai ) and 
Musa (Moses), whose story fills a large part of this Surah, why is the letter Mi m 
omitted in S. 27. where the same meaning would apply? There is, however, one 
fact to which I should like to dra\\' attention. There are eleven sectitjns in this 
Surah, and eight of them end with the word Rnhini (wdth the final Alim). The 
three exceptions are sections 2 and H, and section 11. But sections 2 and 8 are 
])art ol the stor\' oi Moses, which is com])leted in section 1, and that ends with 

"Ridiini", Ulie main argument in section 11 ends at verse 217, which ends with 
RaJiim. We can say that the whole Surah is based on a refrain in the word 

"Rahim". Whether this has any bearing on our present enquiry I cannot say. My 
own position is that where we have material, we should pursue our researches, but 
we should never be dogmatic in such matters, as some Mysteries can never be 
solved by mere research. 

2. These are verses of the Book that makes (things) 
clear.(3138) 

3138 Ct. , and n. 716. The comparison of Allah's revelations with Light is 
contiimcd. 

3. It may be thou frettest thy soul with grief, that 
they(3139) do not become Believers. 

3139 "They are the Pagans of Makkah. From a human point of view it was a great 
disappointment to Allah's Messenger in the middle period of his Makkan ministry 
that the Makkans could not be brought to believe in the Truth. 

4. If (such) were Our Will,(3140) We could send down to 
them from the sky a Sign, to which they would bend 
their necks in humility. 

3140 It it had been Allah's W ill and Plan l<> lorcc ])C()ple's will, He conld (|nite 
easily ha\e loreed the Makkans. Bnl His W ill and Plan \\x)rk dillerenlh'. His 
revelation is meant to train man's own will so that it conforms to Allali's beneficent 
purpose. 

5. But there comes not to them a newly-revealed 
Message from ((Allah)) Most Gracious, but they turn 
away therefrom. 

6. They have indeed rejected (the Message): so they will 
know soon (enough) the truth of what they mocked 
at!(3141) 

3141 riie\' nia\' laugh at Allah's Message ol righteousness, but they will soon see 
tlie power ot Truth and realise tlie real significance oi the nio\"enient which they 
Opposed. Where were the Pagans of Makkah after Badr, and slill more, after the 
bloodless surrender of Makkah? The meaning may be applied universally 
throughout history. 

7. Do they not look at the earth,- how many noble things 
of all kinds We have produced therem?(3142) 

3142 If evil has a little riui m this lile, let them not run away with the notion ihal 
tlie world is for evil. 'I1ie\' ha\e onh' lo look aroiuid at tlie physical and moral 
world around them, and lhe\ \\()uld l)e undeceived. But they are blind and 
without die Faith (the Light) which \vould open their e\'es. 

8. Verily, in this is a Sign: but most of them do not 
believe. 



e Q u r ' a n 



9. And verily, thy Lord is He, the Exalted in Might,(3143) 
Most Merciful. 

3143 One Who is able to cany out all His Will and Plans. See n. 2818 to 22:40. 

10. Behold, thy Lord called(3144) Moses: "Go to the 
people of iniquity,- 

3144 1 he ])art ot the slory ol .Moses lold here is how Moses telt diffident about 
undertaking his eommission; how Allah reassured him; how he went to Pharaoh 
with "the Signs"; how Pharaoh and his people rejected him; how their blasphemy 
recoiled on themselves, but the cause of Allah triumphed; in other words, the 
point here is the reaction of a wicked people to the Light that was held up to 
them, considered in its relation to the mind of Allah's Messenger. 

11. "The people of the Pharaoh: will they not fear Allah." 

12. He said: "O my Lord! I do fear that they will charge 
me with falsehood: 

13. "My breast will be straitened. (3145) And my speech 
may not go (smoothly): so send unto Aaron. 

3145 As we should say in English, "My heart would fail me, and my tongue cleave 
to my mouth." Moses had an impediment of speeeh, and his mission was risky: 
see next note. But Allah's Plan works in wondrous ways. Aaron was given to assist 
him in his mission, and Moses's shortcomings were transformed by Allah's grace 
into power, so that he became the most powerful leader of Israel . 

14. "And (further), they have a charge of crime against 
me;(3146) and I fear they may slay me." 

3146 Moses was brought up in die palace of Pharaoh , as narrated in his personal 
story in 20:39 40 and n. 2563. When he was grown-up he saw an Egyptian smiting 
an Israelite, and as the Israelites were being generally oppressed by the Egyptians, 
Moses's anger was roused, and he slew the Egy|)tian. He then fled to the Midianite 
countiy in the Sinai peninsula , where he received the divine commission. But the 
charge of sla\ing the Eg\'])tiaii was hanging against him. lie was also ayiparently 
irascible. But Allah's grace cured his teni])er and he became wise; his inipedinient 
in speeeh, for he stood up boldly to speak to Pharaoh; and his fear, tor he dared 
the Egyptians with Allah's Signs, and they were afraid of him. 

15. Allah said: "By no means! proceed then, both of you, 
with Our Signs; We are with you, and will listen (to 
your call). 

16. "So go forth, both of you, to Pharaoh, and say: 'We 
have been sent by the Lord and Cherisher of the 
worlds; 

17. "'Send thou with us the Children of Israel.'" 

18. (Pharaoh) said: "Did we not(3147) cherish thee as a 
child among us, and didst thou not stay in our midst 
many years of thy life? 

3147 There is a litde pla\ of wit here on the part of Pharaoh. When Moses speaks 
of the "Lord and Cherisher ol the \Vorlds", Pharaoh says: "Who cherished you? 
Did \\e noi bring \<;>u uj) as a child? Did you not gro\\' up among us!'" By 
implication Pharaoh suggests tliat he is tlie cherisher of Moses, and in any ease 
Pharaoh laid claim to godhead himself. 

19. "And thou didst a deed of thine which (thou 
knowest)(3148) thou didst, and thou art an ungrateful 
(wretch)!" 

3148 Further, Pharaoh reminds Moses of his having slain the Egyptian, and taunts 
him: Tou are not only a murderer: you are an ungrateful wretch" (using kafir 
again in a double sense) "to have killed one of the race that brought you up!" 



247 



The Noble Qur'an 



20. Moses said: "I did it tiien, when I was in error.(3149) 

3149 What is Moses's reply? He is no longer afraid. He tells the whole truth, 
extenuating nothing in his own favour. "Yes I did it: but I did it under an error." 
There are three implications in this: "(1) 1 was wrong in doing it in a temper and 
in being hast>': (2) 1 was wrong in taking the law into my own hands, l>iU I repented 
and asked for Allah's pardon (28:15-16): (3) that was a time when 1 was under 
your influence, but since then I am a changed man, as Allah has called me." 

21. "So I fled from you (all) when I feared you;(3150) 
but my Lord has (since) invested me with judgment 
(and wisdom) and appointed me as one of the 
messengers. 

3150 lie accounts for all his movements, much more than Pharaoh had asked tor. 
He has nothing to hide. At that time, he was under the influence of fear, and he 
had fled from him. Now he is serving Allah, the Lord of the Worlds. He has no 
fear: he is a messenger. 

22. "And this is the favour (3151)with which thou dost 
reproach me,- that thou hast enslaved the Children of 
Israel!" 

3151 Pharaoh had called Moses ungrateful and reproached him with all the 
favours which Moses had received from the EgT,])tiaiis. "What favours?" he says: 
"Do you count it also as a favour to mc that \'ou ha\'c cnshn cd m\' brethren the 
Children ol Israel?" Moses was now speaking as a l*ro])het ol Allah, noi as an 
individual. Any individual favours he may have received were blotted out by die 
oppression of his people. (R). 

23. Pharaoh said: "And what is the 'Lord and Cherisher 
of the worlds ' ?"(3152) 

3152 Moses having eliminated all personalities, the argument now comes up to 
the highest [jlanc of all-the attributes of Allah and His mercies. Moses had put 
forward this before, as implied in verse 15 above, but Pharaoh had twisted it into 
personalities. Now we come back to the real issue. It may have been in the same 
sitting, or it may have been in a later sitting. (R). 

24. (Moses) said: "The Lord and Cherisher of the heavens 
and the earth, and ail between,- if ye want to be quite 
sure." 

25. (Pharaoh) said to those around: "Did ye not listen (to 
what he says)?"(3153) 

3153 Moses had stirred u]) the wrath of Pharaoh, both by putting fonvard the 
name of the One True God as against Pharaoh's ])rctcnde(l godhead, and b\' 
suggesting tliat any man of judgement would untlerstand Allah's majesty'. While 
Pharaoh turns to his people in indignation, Moses drives the nail in further: "He is 
the God of the heavens and the earth and all between: therefore He is also your 
God, and the God of your fathers from the beginnir^. Any other pretensions are 
false!" 

26. (Moses) said: "Your Lord and the Lord of your fathers 
from the beginning!" 

27. (Pharaoh) said: "Truly your messenger who has been 
sent to you is a veritable madman!"(3154) 

3154 Pharaoh is further ijcrturbed. In reply to Moses's statement that Allah, the 
One True Cod is also the God of ihe Egy ptians and Pharaoh also, Pharaoh says 
sarcastically to his Court: "lj;H>k at lliis 'Messenger' of \'ours; he seems to he mad!" 
But Moses is not abashed. He boldly says what is tlie truth: "It is you who are mad! 
The God of Whom 1 preach is the Universal Lord-of the East and of the West. 
He reigns where\'er \'ou go!" (R). 

28. (Moses) said: "Lord of the East and the West, and all 
between! if ye only had sense!" 

29. (Pharaoh) said: "If thou dost put forward any god 
other than me, I will certainly put thee in 
prison!"(3155) 

3155 Now we come to the crisis. Pharaoh threatens Moses with prison for treason. 
Moses remains caJm and still argues: "What if I show you a miracle? Will it 
convince you that I am not mad, and that I have behind me the Lord of all the 
Worlds?' 



30. (Moses) said: "Even if I showed you something clear 
(and) convincing?"(3156) 

3156 The Egyptians were addicted to magic and sorcery, which was mostly false. It 
a true miracle were shown to them, would they believe? Perhaps they would see 
the hoUowness of their own magic. In fact this actually happened with the Egyptian 
sorcerers themselves and perhaps with the commonalty. But Pharaoh 

and his Court were too arrogant, and battened too much on frauds to yield to 
Truth. 

31. (Pharaoh) said: "Show it then, if thou tellest the 
truth!" 

32. So (Moses) threw his rod, and behold, it was a 
serpent, plain (for all to see)! 

33. And he drew out his hand, and behold, it was white 
to all behoiders!(3157) 

3157 C£ 7:107-8. See the whole passage there, and the notes thereon. 

34. (Pharaoh) said to the Chiefs(3158) around him: "This 
is indeed a sorcerer well- versed: 

3158 In 7:109 it is the Chiefs who say this. The fact is that it was a general 
consultation, and this was the general feeling, expressed in words by each to the 
others. 

35. "His plan is to get you out of your land by his sorcery; 
then what is it ye counsel?" 

36. They said: "Keep him and his brother in suspense 
(for a while), and dispatch to the Cities heralds to 
coiiect- 

37. "And bring up to thee ail (our) sorcerers well- 
versed." 

38. So the sorcerers were got together for the 
appointment of a day well-known,(3159) 

3159 A day well-known: a solemn da\ ol lc,sti\ al: see 20:59 . The object was to get 
together as large a concourse of people as possible. It was confidently expected 
that the Egyptian sorcerers with all their organisation would win with their tricks 
against these amateur Israelites, and so the State cult of the worship of Pharaoh 
would be lasleiied on the necks of the peofjle more firmly than ever. 

39. And the people were told: "Are ye (now) assembled?- 

40. "That we may follow(3160) the sorcerers (in 
religion) if they win?" 

3160 See the last note. The peojjle are to eonie and witness the triiini|)h ot the 
Stale religion, so lhal fhey may become the more obedient to Pharaoh and more 
eonipliani w ith ihe demands of the priests. The State religion induded magic and 
the worshi]) ol Pharaoh. 

41. So when the sorcerers arrived, they said to Pharaoh: 
"Of course - shall we have a (suitable) reward(3161) 
if we win? 

3161 There was no such thing as pure loyalt\' to an expkjiting ruler like this 
Pharaoh. The sorcerers, who were probably also priests, were venal, and they 
hoped to est;iblish their own hold on both king and people by further enrichment 
ol iheinseh es and their order. 

42. He said: "Yea, (and more),- for ye shall in that case 
be (raised to posts) nearest (to my person)." 

43. Moses said to them: "Throw ye - that which ye are 
about to throw!"(3162) 



248 



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Q u r ' a n 



3162 The euphemism implies a taimt, as if Moses had said: "I know about your 
Uicks! You pretend to throw ropes and rods, and make people believe they are 
snakes. But no^v fonic on!" 

44. So they threw their ropes and their rods, and said: 
"By the might of Pharaoh, it is we who will certainly 
win!"(3163) 

3163 'I'lKHigli Pluinioh chiimcd to be ;i god, it is not likely lh;it those nearest to 
hini-his ])ne.sls and sorcerers- 1 )elie\"ed sneh a diing! Bnl it was a game of mutual 
])retence belore (he world. And so llie\' ap])eal to his "dninc" power. 

45. Then Moses threw his rod, when, behold, it 
straightway swallows up all the falsehoods which they 
fake!(3164} 

3164 The sorceres' ropes and rods seemed to have become serpents, hut the rod 
of Moses was mightier than all of them and quickly swallowed them up. So truth is 
more powerful than tricks and will expose and destroy them. 

46. Then did the sorcerers fall down, prostrate in 
adoration, 

47. Saying: "We believe in the Lord of the Worlds, 

48. "The Lord of Moses and Aaron." 

49. Said (Pharaoh): "Believe ye In Him before I give you 
permission? surely he is your leader, who has taught 
you sorcery! but soon shall ye know!(3165) "Be sure I 
will cut off your hands and your feet on opposite 
sides, and I will cause you all to die on the cross!" 

3165 The sorcerers knew that they had met something very different from their 
tricks. Allah's spirit worked on them and they professed the True God. As they 
represented the intelligence of the community, it may be presumed that they 
carried the intelligence of Eygpt with them and perhaps some of the commonalty, 
who were impressed by the dramatic scene! Hence Pharaoh's ar^er, but it is the 
beginnir^ of his decline! 

50. They said: "No matter! for us, we shall but return to 
our Lord! 

51. "Only, our desire is that our Lord will forgive us our 
faults, that we may become foremost among the 
believers!"(3166) 

3166 This is the eore of the lesson entoreed on this passage. What was the 
reaclion oi the en\ironnient to the Liglit or Message ol Allah:' (1) It transtornied 
Moses so tliat he became a tearless leader, one of the toreniost in taith. (2) From 
men like Pharaoh and his corrupt court, it called forth obstinacy, spite, and all the 
tricks and snares of evil, but Evil was defeated on its own ground. (3) The very 
dupes of Evil were touched by the glorious Light of Allah, and they were ready to 
suffer tortures and death, their sole ambition (in their transformed state) being to 
be foremost in Faith! 

52. By inspiration we told Moses: "Travel by night with 
my servants; for surely ye shall be pursued. "(3167) 

3167 The rest ol the story-oi the plagncs oi Kg">"])t -is passed over as not germane 
to the present argnnient. W'e eonie now to the slor\' ol the Israelites lea\ing Kgypt 
, [Jiirsned hy I'haraoh. Here again there are three contrasts; (1) the blind 
arrogance ol die Eg>'ptians, against tlie development ol Allah's Plan; (2) die Eaidi 
of Moses, against the fears of his people: and (3) the final deliverance of the seed 
of righteousness, against the destruction of the host of brute force (Cf, 2:38 ). 

53. Then Pharaoh sent heralds to (all) the Cities, 

54. (Saying): "These (Israelites) are but a small band, 

55. "And they are raging furiously against us; 

56. "But we are a multitude amply fore-warned." 

57. So We expelled them(3168) from gardens, springs. 



3168 The Children of Israel certainly inherited the gardens, sprir^s, treasures, and 
honourable positions in Palestine after many years' wanderings in the wilderness. 
But when they were false to Allah, they lost them again, and another [jeople {the 
Muslims) inherited them when they were true in Faith. These latter not only 
inherited Palestine but also Egypt , and the old Pharaonic power and institutions 
were lost forever. Of such i6/jf^; literally, "of them*. (R). 

58. Treasures, and every kind of honourable position; 

59. Thus it was, but We made the Children of Israel 
inheritors(3169) of such things. 

3169 In deference to almost unanimous audiority 1 have translated this passage 
{verses 58-60) as if it were a parenthetical statement of Allah's purpose. Personally 
I prefer another construction. According to that, verses 58-59 will be part of 
Pharaoh's ])roelaination: "We Ime dispossessed the Israelites from eventhing 
good in the laiui, and made them our slaves"; and verse 59 only wiW be 
[jarentlietual: Poor ignorant men! You may oppress those who are helpless, but 
W'e (i.e. Allah) have declared that diey shall inherit all these things", as they 
certainK' did (for a time) in die Land of Promise , Palestine . 

60. So they pursued them(3170) at sunrise. 

3170 The story is here resumed after the parenthesis of verses 57-59. 

61. And when the two bodies saw each other, the people 
of Moses said: "We are sure to be overtaken." 

62. (Moses) said: "By no means! my Lord is with me! 
Soon will He guide me!"(3171) 

3171 Guide me: i.e., show me some way of escape from danger. This actually 
happened, for Pharaoh's host was drowned. The faith of Moses stands in strong 
contrast to the fears of his people. 

63. Then We told Moses by inspiration: "Strike the sea 
with thy rod." So it divided, and each separate part 
became like the huge, firm mass of a mountain. 

64. And We made the other party approach 
thither.(3172) 

3172 The miracle was twofold: (1) Moses with his people passed safely through 
the sea; and (2) Pharaoh and his great host were drowned in the sea. 

65. We delivered Moses and all who were with him; 

66. But We drowned the others. 

67. Verily in this is a Sign: but most of them do not 
believe.(3173) 

3173 As it \\as then, so it is now. In spite of the obvious Signs of Allah, peofjle 
who are blind in their oljsiinale resistance io TriUli aceoiiiplisli iheir own 
desUuction, while humble, persecuted men ot Faitii are transformed by the Light 
of Allah, and obtain salvation. 

68. And verily thy Lord is He, the Exalted in Might, Most 
Merciful. (3174) 

3174 Nothing that the powers of Evil can do, will ever defeat the merciful Purpose 
of Allah. Evil, in resistii^ good, will effect its own destruction. 



69. And rehearse to them (something of) Abraham's 
story.(3175) 

3175 For the argument of this Surah the incidents in Abraham's life are not 
relevant and are not mentioned. What is mentioned is: (1) the steps by which he 
taught about the sin of false worship, in the form of a Dialogue; (2) the aims of a 
righteous man not only for his individual life, but for his ancestors and posterity, 
in the form of a Prayer; and (3) a picture of the Future Judgement, in the form of 
a vision. (1) is covered by verses 70-82; (2) by 83-86; and (3) by 88-102. 

70. Behold, he said to his father and his people: "What 
worship ye?" 



249 



The Noble Qur'an 



71. They said: "We worship idols, and we remain 
constantly(3176) In attendance on them." 

3176 They want to show their true and assiduous devotion. But Abraham goes at 
once to the heart of the matter by asking: "To whom is your devotion paid? Is the 
object worthy of it?" 

72. He said: "Do they listen to you when ye call (on 
them), or do you good or harm?" 

73. Or do you good or harm?" 

74. They said: "Nay, but we found our fathers doing thus 
(what we do)." 

75. He said: "Do ye then see whom ye have been 
worshipping,- 

76. "Ye and your fathers before you?- 

77. "For they are enemies to me;(3177) not so the Lord 
and Cherisher of the Worlds; 

3177 The tilings tiiat you worship arc enemies to mankind: let mc testify from my 
own personal experience: they are enemies lo mc: thc\' c;ui (k> me no good, but 
would lead me astiay. Contiast with their import;uicc or tiicir power of mischief 
the One True God Whom I worship: He created me and all the Worlds; He 
cherishes me and guides me; He takes care of me; and when I die, He will give 
mc new life; lie \vi!l fort,n\c mc and grant mc final Salvation. Will you then come 
to tills true worship? I low can \x)ii (kiiiht, iittcr seeing the contrast of the one with 
tiic other;' Is it not as the contiast bctivccn Light and Darkness?' 

78. "Who created me, and it is He Who guides me; 

79. "Who gives me food and drink, 

80. "And when I am ill, it is He Who cures me; 

81. "Who will cause me to die, and then to life (again); 

82. "And who, I hope, will forgive me my faults on the 
day of Judgment. 

83. "O my Lord! bestow wisdom(3178) on me, and join 
me with the righteous; 

3178 Ha\ing shown clearly the distinction between the False and the True, 
Abraham now shows in the form of a Prayer what his inmost wishes are. (1) He 
wants his soul enlightened with divine wisdom, and (2) his heart and life filled with 
righteousness; (8) he will not be content with working tor hiinscll or his own 
generation; his view extends to all future generations; (4) and of course he wishes 
to attain the goal of the righteous, the Garden of riie Bliss of the Divine 
Countenance; but he is not content with this; for (.5) he wants his father and 
relatives to share in his spiritual joy, so that he can proudly see all whom he can 
reach, in an honourable station (contrasted with disgrace) on the Day of 
.Iiidgcmcnt. 

84. "Grant me honourable mention on the tongue of 
truth(3179) among the latest (generations); 

3179 ("7. I !):.>() . The whole of the passage about Abraham there may be 
compared with this passage. 

85. "Make me one of the inheritors of the Garden of Bliss; 

86. "Forgive my father, for that he is among those 
astray; 

87. "And let me not be in disgrace on the Day when 
(men) will be raised up;- 

88. "The Day whereon neither(3180) wealth nor sons 
will avail. 



3180 Now we have a vision of the Day of Judgement Nothing will then avail 
except a pure heart, all sorts of the so-called "good deeds" of this world, without 
the motive of purity, will be useless. The conti ast of tiic Garden of Bliss with the 
Fire of Misery will be plainly visible. E\ il will lie show n in its true colours -isolated, 
helpless, cursing and despairing, and all chances will then lia\'c been lost. 

89. "But only he (will prosper) that brings to Allah a 
sound heart; 

90. "To the righteous, the Garden will be brought 
near,(3181) 

3181 rlic Good w ill only sec good (the Garden of Bliss ), and the Evil will only 
sec evil (the Fire of I Icll). This t\'pe of contrast is shown to us in the world of our 

spiiilual sense c\cii in this lilc. 

91. "And to those straying in Evil, the Fire will be placed 
in full view; 

92. "And it shall be said to them: 'Where are the (gods) 
ye worshipped- 

93. "'Besides Allah. Can they help you or help 
themselves? ' 

94. "Then they will be thrown headlong into the (Fire),- 
they and those straying(3182) in Evil, 

3182 The hdsc gods, being (lc\"ils oi- peisoiiilicd lalsc htiicics, will all be involved 
in the iitinislimcnt oi Hell, tiigclhci with their w<)isbi]ipers, and the ultimate 
.sources of evil, the hosts of Iblis oi Satan /('/I 2.1:17-18). 

95. "And the whole hosts of Iblis together. 

96. "They will say there in their mutual bickerings: 

97. " 'By Allah, we were truly in an error manifest,(3183) 

3183 Error manifest- 'our error is now plainly manifest, but it should have been 
manifest to us before it was too late, because the Signs of Allah were always 
around us'. This will be said by the ungodly, whose eyes will then be fully opened. 

98. "'When we held you as equals with the Lord of the 
Worlds; 

99. "'And our seducers were only those who were 
steeped in guilt.(3184) 

3184 They now see tiiat the peojilc w ho seduced tiicm were themselves evil and 
subject to the [K'naltics ot e\il, and their seductions were frauds, rlicy feel that 
tiicy ought to Iku c seen it betore, lor who would delibcrateh' lollow the jiatiis of 
those condemned to misery and punishment? How simple they were not to see 
the true character of their seducers, though they had been warned again and again 
against them! It was their own folly that made them accept such obviously false 
giudance! 

100. " ' Now, then, we have none to intercede (for us), 

101. "'Nor a single friend to feel (for us). 

102. "'Now if we only had a chance of return we shall 
truly be of those who believe! ' "(3185) 

3185 This apparent lor^ng for a chance of return is dishonest If they were sent 
back, they would certainly return to their evil ways: 6:27 -28. Besides, they have 
had numerous chances already in this hfe, and they have used them for mischief 
or evil. 

103. Verily in this is a Sign but most of them do not 
believe. 

104. And verily thy Lord is He, the Exalted in Might, Most 
Merciful. 

105. The people of Noah rejected the messengers. 



250 



The Noble Qur'an 



106. Behold, their brother Noah(3186) said to them: 
"Will ye not fear ((Allah))? 

3186 Noah's generation had lost all faith and abandoned tiiemselves to evil. They 
had rejected the Message of messengers previously sent to the world. Noah was 
sent to them as one of themselves ("their brother"). His life was open before them: 
he had proved himself pure in heart and conduct (like the Prophet of Arabia long 
after him), and worthy of eveiy trust. Would they fear Allah and follow his advice? 
They could see that he had no ends of his own to serve. Would they not listen to 
him? 

107. "I am to you a messenger worthy of all trust:(3187) 

3187 Ainin=one to whom a trust had been given, with several shades of meaning 
implied: e.g., (I) worthy of trust, (2) bound to deliver his trust, as a prophet is 
bound to deliver his Message, (3) bound to act entirely as directed by the trust, as 
a prophet is hound to give only die Message of Allah, and not add anything of his 
own, and (1) uot seekiug any interest of his own ( Cf.n. 3224). 

108. "So fear Allah, and obey me. 

109. "No reward do I ask of you for it: my reward is only 
from the Lord of the Worlds: 

110. "So fear Allah, and obey me."(3188) 

3188 Note the repetition rounds off the argument. See n. 3186 above. 

111. They said: "Shall we believe in thee when It is the 
meanest that follow thee?"(3189) 

3189 The leaders of the people are speaking, as tlic Quraysli leaders spoke in the 
time of the Holy Prophet "We know that thou hast been trustworthy in thy life. 
But look at the 'rag tag and bob tail' that follow thee! Dost thou expect us to be 
like them or to be classed with them?" His answer was: "I know nothir^ against 
them; if they have done any wrong, or are only hypocrites, they are answerable to 
Allah; how can I drive them away from me, seeing that I am expressly sent to 
admonish all people?" 

112. He said: "And what do I know as to what they do? 

113. "Their account is only with my Lord, if ye could (but) 
understand. 

114. "I am not one to drive away those who 
believe.(3190} 

3190 O.' 11:2!) . All ])eo])le who have faith li;nc llic nt;lit to conic and listen to 
Allah's Word and recei\e All;ih'> Mcir\', wiiellier llicy are ])ui>licans and siuuers, 
"Ilarijans" and "low-casle" men, men oi "su])erH>r" or "iuierior" races. The Prophet 
ot Allah welcomes diem all, as Ilis Message had to shine before tlie whole world. 

(R). 

115. "I am sent only to warn plainly in public." 

116. They said: "If thou desist not, O Noah! thou shalt be 
stoned (to death)."(3191) 

3191 Two other cases occur to me where prophets of Allah were threatened with 
death by stoning: one was Abraham (19:16), :uk1 the other was 'Shu'ayb (1 1:91). In 
neither case did the threats deter tlicin Ironi (■;ur\ing out their mission. On the 
contrary, the threats recoiled on those who threatened. So also did it happen in 
the case of Noah and the Prophet 

117. He said: "O my Lord! truly my people have rejected 
me. 

118. "Judge Thou, then, between me and them openly, 
and deliver me and those of the Believers who are 
with me." 

119. So We delivered him and those with him, in the Ark 
filled (with all creatures). (3192) 

3192 The story of Noah's Flood is told in 1 1 :Hfi-48. 1 lere, tlie point emphasised in 
Noah's patience and constancy against threats, and the triumph and preservation 
of Allah's truth even though the world was ranged against it 



120. Thereafter We drowned those who remained behind. 

121. Verily in this is a Sign: but most of them do not 
believe.(3193) 

3193 This and the following verse run like a retrain duoughout tliis Surah, and 
give the keynote to the subject matter: how the Message of Allah is preached, how 
it is rejected in all ages, and how it triumphs at last, through the Mercy of Allah. 
See 26:8-9, 67-68, 103-104, here (121-122), 139-140, 158-159, 174.175, and 190- 
191. (R). 

122. And verily thy Lord is He, the Exalted in Might, Most 
Merciful. 

123. The 'Ad (people) rejected (3 194) the messengers. 

3194 See n. 1040 to 7:65 for the *.'\d peojjle and their location. Here, the 
emphasis is on the laci thai llie\' were maleri;disls hclie\ing in brute lorce, ;md lelt 
secure in their fortresses and resources, but were found quite helpless when 
Allah's Message came and they rejected it 

124. Behold, their brother Hud said to them: "Will ye not 
fear ((Allah))? 

125. "I am to you a messenger worthy of all trust:(3195) 

3195 Seen. 3187 to 26:107 above. 

126. "So fear Allah and obey me. 

127. "No reward do I ask of you for it: my reward is only 
from the Lord of the Worlds. 

128. "Do ye build a landmark on every high place to 
amuse yourselves?(3196) 

3196 Any merei\ material civilisation prides itself on show and parade. Its votaries 
scatter monuments for all sorts of things in conspicuous places-monuments which 
commemorate deeds and events which are forgotten in a few generations! O/i 
Shelley's poem on Ozymandias: "I am Ozymandias. King of Kings! Look on my 
works, ye might>', and despair!...Boimdless and bare the lonely and level sands 
stretch far away!" 

129. "And do ye get for yourselves fine buildings in the 
hope of living therein (for ever)? 

130. "And when ye exert your strong hand, do ye do it 
like men of absolute power?(3197) 

3197 "Witliout any responsibility or consideration for those who come witiiin your 
power?" 

131. "Now fear Allah, and obey me.(3198) 

3198 See n. 3188 above. 

132. "Yea, fear Him Who has bestowed on you freely all 
that ye know.(3199) 

3199 The gifts are described generally, immaterial and material. "All that ye know" 
includes not only material things, hut knowledge and the faculties by which 
knowledge may he used tor himian \vell-l)eing, all lhal makes iilc i)eau!ilul and 
refined. "Catde" means wealth generally, and "sons" means population and man- 
power. "Gardens and Springs" are things that contribute to the delight and pleasure 
of man. 

133. "Freely has He bestowed on you cattle and sons,- 

134. "And Gardens and Springs. 

135. "Truly I fear for you the Penalty of a Great 
Day."(3200) 

3200 "But you have misused all those gifts, and you will suffer the inevitable 
penalties for your misuse and for your ir^atitude." 



251 



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136. They said: "It is the same to us whether thou 
admonish us or be not among (our) 
Admonishers!(3201) 

3201 "We are not going to attend to you whether you preach to us or not" The 
construction of the second clause, "or be not among our admonishers" is a rapier 
cut at Hud, as if they had said: "Oh yes! we have heard plenty of admonishers like 
you!" See the next verse. 

137. "This is no other than a customary device of the 
ancients,(3202) 

3202 They said, as main of our niodcrn enemies of religion say, "you are only 
re\i\iiig an aneieni sn])erstili<)n, a (lope ol the erowd; there is no such thing as a 
llerealier, or the sort o! ]>nnishmenls \'on annonnee!" 

138. "And we are not the ones to receive Pains and 
Penalties!" 

139. So they rejected him, and We destroyed them. Verily 
in this is a Sign: but most of them do not believe. 

140. And verily thy Lord is He, the Exalted in Might, Most 
Merciful. 

141. The Thamud (people) rejected(3203) the 
messengers. 

3203 For the Thamnd jjeople see n. 1018 to 7:78. They weie great builders in 
stone and a pco])le with agrieiiltural \ve;iltb, Inil they \vere an exclusi\e peo])le and 
oppressed the poor. The point emphasised here is: "How long will your wealth 
last, especially if you depress your own people and dishonoiu' Allah's Signs by 
sacrilege?" The inscriptions on Thamud remains of rock-cut buildings in Al Hijr 
are described in Appendix VII at the end of this Surah. 

142. Behold, their brother Salih said to them: "Will you 
not fear ((Allah))? 

143. "I am to you a messenger worthy of all trust. 

144. "So fear Allah, and obey me. 

145. "No reward do I ask of you for it: my reward is only 
from the Lord of the Worlds. 

146. "Will ye be left secure, in (the enjoyment of) all that 
ye have here?- 

147. "Gardens and Springs, 

148. "And corn-fields and date-palms with spathes near 
breaking(3204) (with the weight of fruit)? 

3204 The date ])aiin llowers on a long s])athe: when the ntn\ers de\"elop into Irtiit, 
the hea\y ones iiang witii the load oi irtiii. rh;tintid evidendy were proud of dieir 
skill in ])rodtn ing cot n and it tut and in hewing line dwellings out of rocks, like the 
later dwellings o! Roman times in tiie town oi Petra . 

149. "And ye carve houses out of (rocky) mountains with 
great skill. 

150. "But fear Allah and obey me; 

151. "And follow not the bidding of those who are 
extravagant,-(3205) 

3205 They are told: "All your skill is veiy well; hut cultivate viitue and do not 
follow the ways of those who put forward extravagant claims for men's powers and 
material resources, or who lead lives of extrave^ance in luxury and self-indulgence; 
that makes mischief: but the door to repentance is open: will you repent?" 

152. "Who make mischief in the land, and mend not 
(their ways)." 



153. They said: "Thou art only one of those 
bewitched!(3206) 

3206 They think he is talking like a madman, and they say so. 

154. "Thou art no more than a mortal like us: then bring 
us a Sign, if thou tellest the truth!" 

155. He said: "Here is a she-camel: she has(3207) a right 
of watering, and ye have a right of watering, 
(severally) on a day appointed. 

3207 For this she-camel, see n. 1044 to 7:73. The she-camel was to be a Sign and 
a test case. Would they respect her rights of watering (and pasturage)? 

156. "Touch her not with harm, lest the Penalty of a 
Great Day seize you." 

157. But they ham-strung her: then did they become full 
of regrets.(3208) 

3208 Their regrets were too late. They had themselves asked for a Sign. The Sign 
had been given them in the she-camel, which their prophet Salih had put forward 
as a test case. Would they, through that symbol, respect the law of etjuity by which 
all people had rights in water and in the gifts of natlU'e? They refused to respect 
tiiat law, and eominitted sacrilege by deliberately killing the she-camel. They 
tiiemsehes came lo an e\ il end. 

158. But the Penalty seized them. Verily in this is a Sign: 
but most of them do not believe. 

159. And verily thy Lord is He, the Exalted in Might, Most 
Merciful. 

160. The people of Lut rejected(3209) the messengers. 

3209 'I'he story of Lut ( Lot ) will be found in 7:80-84: see n. 1049. Here die point 
is that the people of the Cities of die Plain were shamelessly addicted to vice 
against nature, and Lut's warning only exasperated diem, until diey were desUoyed 
by a shower of brimstone. 

161. Behold, their brother Lut said to them: "Will ye not 
fear ((Allah))? 

162. "I am to you a messenger worthy of all trust. 

163. "So fear Allah and obey me. 

164. "No reward do I ask of you for it: my reward is only 
from the lord of the Worlds. 

165. "Of all the creatures in the world, will ye approach 
males, 

166. "And leave those whom Allah has created for you to 
be your mates? Nay, ye are a people transgressing (all 
limits)!" 

167. They said: "If thou desist not, O Lut! thou wilt 
assuredly be cast out!"(3210) 

3210 Their threat to cast him out has a grim significance in what actually 
happened. They were destroyed where they were, and he was glad to escape the 
dreadful Punishment according to the warning he had received. 

168. He said: "I do detest(3211) your doings." 

3211 He was only among them from a stem sense of duty. The whole atmosphere 
there was detestable to him, and he was glad to escape when duty no longer 
demanded his presence there. He prayed for deliverance from such surroundings. 

169. "O my Lord! deliver me and my family from such 
things as they do!" 

170. So We delivered him and his family,- all 



252 



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171. Except an old woman(3212) who lingered behind. 

3212 This was Lut's wife, who lingered behind and was among those who 
perished. See n. 1051 to 7:83. 

172. But the rest We destroyed utterly. 

173. We rained down on them a shower (of 
brimstone):(3213) and evil was the shower on those 
who were admonished (but heeded not)! 

3213 See n. 1052 to 7:84. 

174. Verily in this is a Sign: but most of them do not 
believe. 

175. And verily thy Lord is He, the Exalted in Might Most 
Merciful. 

176. The Companions of the Wood(3214) rejected the 
messengers. 

3214 Seen. 2000 to 15:78. 

177. Behold, Shu'ayb(3215) said to them: "Will ye not 
fear ((Allah))? 

3215 For Shu'ayb see n. 1054 to 7:85. 

178. "I am to you a messenger worthy of all trust. 

179. "So fear Allah and obey me. 

180. "No reward do I ask of you for it: my reward is only 
from the Lord of the Worlds. 

181. "Give just measure,(3216) and cause no loss (to 
others by fraud). 

3216 They were m commercial people, but they were given to fraud, injustice, and 
wrongful mischiet (by intermeddling with others), flicy are asked to fear Allah 
and tollow His ways: it is lie Who also created iheir predecessors among 
mankind, who never prospered by fraud and violent WTongdoing, but only justice 
and fair dealing. 

182. "And weigh with scales true and upright. 

183. "And withhold not things justly due to men, nor do 
evil in the land, working mischief. 

184. "And fear Him Who created you and (who created) 
the generations before (you)" 

185. They said: "Thou art only one of those bewitched! 

186. "Thou art no more than a mortal like us, and indeed 
we think thou art a liar!(3217) 

3217 They deny lhat lie is a ]M()phcl or thai tlie\' are doing wrong, or that any 
former generalions l)ciia\"C(l dillcrentK-. 'fhe\- tiiink liiey are the true exponents of 
human nature, ;uid liial sncii as iie-idcahsts-are mere m;idmen. 

187. "Now cause a piece of the sky to fall on us, if thou 
art truthful!"(3218) 

3218 'If you really claim any real contact with Allah, let us see if you can brir^ 
down a piece of the sky to fall on us!' (Cf. 52:44). 

188. He said: "My Lord knows best what ye do."(3219) 

3219 The chMllciigc to bring down ;i piece ol the sky w;is merely empty bravado, 
on the part ot those who had called him a liar. But S hu'ayb does not insult them. 
He merely says: "Allah is the best judge of your conduct: what more can I say?" 
And Allah did punish them. 



189. But they rejected him. Then the punishment of a day 
of overshadowing gloom(3220) seized them, and that 
was the Penalty of a Great Day.(3221} 

3220 Perhaps a shower of ashes and cinders accompanying a volcanic eruption. If 
these people were the same as the Midianites, there was also an earthquake. See 
7:91 and n. 1053. 

3221 It must h;ue been a terrible day of wholesale destruction-earthquake, 
volcanic erujition, la\;i, cinders and ashes and rumbling noises to frighten those 
whose (k'ath was not instantaneous. 

190. Verily in that is a Sign: but most of them do not 
believe. 

191. And verily thy Lord is He, the Exalted in Might, Most 
Merciful. (3222) 

3222 See above, n. to 26:121. 

192. Verily this is a Revelation(3223) from the Lord of 
the Worlds: 

3223 The hostile reception of some of the previous Messengers having been 
mentioned, the special characteristics of the Qur'an are now referred to, to show 
(1) that it is true, and (2) that its rejection by the Makkan Pagans was of a piece 
willi the ])re\ious experience in the history of man: vested interests resist Truth, 
l)ut it fon(|uers. 

193. With it came down the spirit of Faith and Truth- 
(3224) 

3224 Al Ruh al Aniin, the epithet of Gabriel, who came with the inspired 
Messages to the Holy Prophet, is tiifficult to render in a single epithet in 
translation. In n. 3187 to 26:107 I have described some of the various shades of 
meaning attached to the adjective Amin as applied to a Prophet A further 
signification as attiched to the Spirit of Inspiration is that it is the very 
cjuintessenee ot Faith and Truth, unlike the l^ing spirits which delude men with 
falsehood. On the whole, I think, "the Spirit of Faith and Truth" will best represent 
the original here. 

194. To thy heart and mind,(3225) that thou mayest 
admonish. 

3225 Q^Ih (Heart) signifies not only the seat of the affections, but also the seat of 
the memory and understanding. The process of inspiration is indicated by the 
impression of the divine Message on the inspired one's heart, memory, and 
understanding, from which it was promulgated in human speech to the world. In 
this case the human speech was tlie perspicuous Arabic tongue, which would be 
plainly intelligible to the audience who would immediately hear it and be through 
them transmitted to all the world. 

195. In the perspicuous Arabic tongue. 

196. Without doubt it is (announced) in the mystic 
Books(3226) of former peoples. 

3226 1 he word Zubur, used here, is plural ot Zabui; which is mentioned in the 
Qur'an as the Book revealed to the Prophet Dawud. It has also been used in the 
Qur'an in the generic sense of "Book" (54:52). Here the word refers to the earlier 
Revelations. (Eds.). (Cf.n. 2759). 

197. Is it not a Sign to them that the Learned of the 
Children of Israel knew it (as true)?(3227) 

3227 Many oi llie Je\\ish Doctors recognised the Prophet's Message as a Message 
from Allah, a^., 'Abdullah ibn Salani and Mukhayriq. The latter was a man of 
property, \vhicli he left lor Islam. (There were also Christian monks and learned 
men who recognised llie I'rophel's mission.) 

198. Had We revealed it to any of the non-Arabs, 

199. And had he recited it to them, they would not have 
believed in it.(3228) 

3228 The turn of Arabia having come for receivmg Allah's Revelation, as was 
foretold in previous Revelations, it was inevitable that it should be in the Arab 
tongue through the mouth of an Arab. Otherwise it would have been 



253 



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unintelligible, and the Arabs could not have received the Faith and become the 
vehicles for its promulgation as actually happened in history. 

200. Thus have We caused it to enter the hearts of the 
Sinners.(3229) 

3229 " Thus" 1 lliiiik means through the inediuiii ol ihe Arabic huigiiage and the 
Arab pe<)])le. Tlie Qur'aii penetrated fhrougii their language and llieir hearls. If 
tlie hardhearted among diem did not belie\e, they will see when die Penalty 
comes, how grievous a mistake they made. For the Penalty must come; even when 
they least expected it They will be caught saying or thinking, "There is plenty of 
time; we can get another respite," when already it will have become too late for 
them to turn over a new leaf. 

201. They will not believe in it until they see the grievous 
Penalty; 

202. But the (Penalty) will come to them of a sudden, 
while they perceive it not; 

203. Then they will say: "Shall we be respited?" 

204. Do they then ask for Our Penalty to be hastened 
on?(3230} 

3230 While some sinners out of negligence postpone the day of repentance till it 
is too late, others more bold actually ask out of bravado that Allah's Punishment 
should be brought down on them at once, as they do not believe in Allah or His 
Puiiisiiiueiit! The answer to them is: It will come soon enough-too soon, they will 
riiiiik, when it comes! CI. TI: 17 and notes, 37:176, and 38:16. 

205. Seest thou? If We do let them enjoy (this life) for a 
few years, 

206. Yet there comes to them at length the (Punishment) 
which they were promised! 

207. It will profit them not that they enjoyed (this life)! 

208. Never did We destroy a population, but had its 

Warners - 

209. By way of reminder; and We never are 
unjust.(3231) 

3231 Allah mil grant much respite to sinners, for He is Most Gracious and 
Mcrcihil. But all this respite will profit them nothing if they are merely immersed 
in the vanities of this world. Aj^ain and attain, in spite of their rehellion and iheir 
re;jection, does Allah send warnn^s and \\arnLT>> helore the imal I'uni^linienl of 
Justice. For Allah knows human weakness, and He will never be unjust in the 
least 

210. No evil ones have brought(3232) down this 
(Revelation): 

3232 When anything extraordinar>' happens, there are always people desirous of 
putting the worst construction on it, and saying that it is the work of the evil ones, 
the devils. So when the Qur'an came with its Message in wondrous Arabic, its 
enemies could only account for its power by attributing it to evil spirits! Such a 
beneficent message can never suit the purposes of the evil ones, nor would it be in 
their jjower to produce it In fact Good and Evil are poles asunder, and Evil 
cannot e\ en hear words of Good, of tender Pity for sinners and Forgiveness for 
tlie [jenitent! 

211. It would neither suit them nor would they be able 
(to produce it). 

212. Indeed they have been removed far from even (a 
chance of) hearing it. 

213. So call not on any other god with Allah, or thou wilt 
be among those under the Penalty. 

214. And admonish thy nearest kinsmen. 



215. And lower thy wing(3233) to the Believers who 
follow thee. 

3233 That is, be kind, gentle, and considerate with them, as a highflying bird is 
when she lowers her wing to her ofTspring. Cf. 17:24 and n. 2205, and 15:88 and 
n. 2011. 

216. Then if they disobey thee, say: "I am free (of 
responsibility) for what ye do!"(3234) 

3234 "Disobey thee" implied that the\' did something wrong, for the Pro])het 
commanded what was right and forbade what was wrong. If, then, an\' ot his flock 
di<l wrong the res])onsil>ilit\' was not his, lor he, like a good shepherd, tried to 
keep them right. What was he then to do:' He would conlinue his teaching. But if 
any ot them went so far v\Tong as to tiy to injure tlieir own Teacher, Leader and 
guide, there was nothing for him to fear. His trust was only in Allah and Allah sees 
and appraises all men's actions at their true worth. 

217. And put thy trust on the Exalted in Might, the 
Merciful,- 

218. Who seeth thee standing forth (in prayer), 

219. And thy movements among those who prostrate 
themselves.(3235) 

3235 literally, the standing and prostration are postures of Muslim prayer: the 
Holy Prophet was e<inally earnest, sincere, and zealous in prayer for himself and 
for all his people. The Prophet's behaviour was exemplar\' in all the turns of 
fortune, and however foolish men may cavil, his purity and uprightness are fully 
known to Allah. (R). 

220. For it is He Who heareth and knoweth all things. 

221. Shall I inform you, (O people!), on whom it is that 
the evil ones descend?(3236) 

3236 1 (> people who maliciously suggested that the Prophet was possessed or 
inspired by evil spirits (26:210 above) the reply had already been made, but it is 
now declared that the suggestion is itself the work of Evil. Behind such suggestions 
are lying and wickedness, or at best same half-truths caught up in hearsay and 
twisted so as to show Allah in an evil light 

222. They descend on every lying, wicked person, 

223. (Into whose ears) they pour hearsay vanities, and 
most of them are liars. 

224. And the Poets,-(3237) It is those straying in Evil, 
who follow them: 

3237 The Poets: to be read along with the exceptions mentioned in verse 227 
belov^'. Poetn' and odier arts are not in dienisehes e\'il, but niav. on the eoutraiy, 
he used m the sei\"icc ol religion and nglitc()iisiics>,. But there is a danger that they 
may, l)e prostituted lor l>ase piir])oses. 11 the\' are iiisnieere ("the\' say what they do 
not") or are di\"orced from actual life or its goodness or its serious jiurjiose, diey 
may become instruments of evil or futility'. They tlien wander about without any 
set purpose, and seek the depths (valleys) of human folly rather than the heights of 
divine light 

225. Seest thou not that they wander distracted in every 
valley?- 

226. And that they say what they practise not?- 

227. Except those who believer(3238) work 
righteousness, engage much in the remembrance of 
Allah, and defend themselves only after they are 
unjustly attacked. And soon will the unjust(3239) 
assailants know what vicissitudes their affairs will 
take! 

3238 Poetry and the fine arts which are to be commended are those which 
emanate from minds steeped in the Faith, which try to cany out in life the fine 
sentiments they express in their artistic work, aim at the glory of Allah raflier than 
at self-glorification or the fulsome praise of men with feet of clay, and do not (as in 
Jihad) attack anything except aggressive evil. In this sense a perfect artist should be 



254 



The Noble Qur'an 



a perfect man. Perfection may not be attainable in ibis life, but it should be the 
aim of every man, and especially of one who wishes to become a supreme artist, 
not only in technique but in spirit and essentials. Among the commendable poets 
contemporary with the Holy Prophet may be mentioned Hassan and Labid: the 



latter had the honour of being one of the seven whose poems were selected for 
"hanging" (the Mu'alJaqaCfin^e Days of Ignorance. 

3239 These were the scurrilous rhymsters, who were doomed to come to an evil 
end. 



27 . Al NamI (The Ants) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ta Sin. (3240) These are verses of the Qur'an,-a book 
that makes (things) clear; 

3240 Seen. 3137 to 26:1. 

2. A guide: and glad tidings for the believers,-(3241) 

3241 Revelation is here presented in three aspects: (1) it explains things, the 
attributes of Allah, our own position, and the spiritual world around; (2) it directs 
us to right conduct and keeps us from evil; and (3) to those who have Faith and 
accept its guidance, it gives the good news of forgiveness, purification, and the 
achievement of salvation. (R). 

3. Those who establish regular prayers and give in 
regular charity, and also have (full) assurance of the 
hereafter. 

4. As to those who believe not in the Hereafter, We have 
made their deeds pleasing(3242) in their eyes; and so 
they wander about in distraction. 

3242 Those who reject Allah and follow Evil have a good conceit of themselves. 
Their deeds are pleasing to no one else. As they have rejected Allah's guidance, 
they are allowed to einbraee their own sell-conceit, and gi\"en hirther respite lor 
repentance. But they tollow their own whims aird wairder about in distraetioir, as 
they have no standards such as guide the godly. 

5. Such are they for whom a grievous Penalty is 
(waiting); and in the Hereafter theirs will be the 
greatest loss.(3243) 

3243 The account will then be made up, and they will be found to be terribly in 
loss. They will be the worst in loss, for all their self-complacency. 

6. As to thee, the Qur'an is bestowed upon thee from 
the presence of one who is wise and all-knowing. 

7. Behold! Moses said(3244) to his family: "I perceive a 
fire; soon will I bring you from there some 
information, or I will bring you a burning brand to 
light our fuel, that ye may warn yourselves. 

3244 Cf. 20:9-24. Both there and here there is a reference to the dawn of 
Revelation in the heart of Moses. The points there emphasised will he found in 
the notes to that passage. Here the em[)hasis is on tiic wondertul natiiie ol the 
Fire and the wonderful way in which .VIoses was transtornied at the touch ol 
spiritual Light. lie \\"as tra\elling in die Sinai desert with ins laniii\'. Seeking 
ordinary hght, he came u[)on a Light which took him to tlie highest mysteries ot 
Allah. No doui)t all his inner history had prepared him for his great destiny. It is 
the inner history that matters, and not tiie place of the position of a man in the 
eyes of his ordinary fellows. 



8. But when he came to the (fire), a voice was heard: 
"Blessed are those(3245) in the fire and those around: 
and glory to Allah, the Lord of the worlds. 

3245 Those: in the oiiginal the pronoun is in tlie singular, "m:m", which is often 
used w itii a plnial meaning, rhe Commentators usually conslrne it to mean tliat 
this was not a physical fire, but it was the glory of the Angels, a reflection of the 
Glory of Allah. Hence the exclamation at the end of the verse. 

9. "O Moses! verily, I am Allah, the exalted in might, the 
wise!.... 

10. "Now do thou throw thy rod!"(3246) But when he 
saw it moving (of its own accord)as if it had been a 
snake, he turned back in retreat, and retraced not his 
steps: "O Moses!" (it was said), "Fear not: truly, in My 
presence, those called as messengers have no fear,- 
(3247) 

3246 Moses was now rraiis])ortcd into an entirely new world. What he had taken 
to be an ordinar\' fire was a dream of the spiritual world-ra\ s Ironi the angels of 
light. The desert in which he had been was the lower life stripped of its 
ornaments, leading to the divine light of Sinai. Througli that Light he heard the 
Voice of the Source of Wisdom and Power. His own rod or staff was no longer 
the dead piece of wood that had hitherto supported him. It became instinct with 
life, a life that moved, and had the power of offence and defence in it, as all living 
Cjood nnist have in its fight with Evil. His own transformation is described in the 
next note. 

3247 In this great, new, wonderful world, that was opening out to Moses, he had 
to get his vision adjusted to his new surroundings, as an ordinary man has to adjust 
his sight before he can see into any very stror^ light that is new to him. The staff 
which had bee<)me alive as a snake frightened him: yet it was to be his own 
instrument of work in his new mission. All fear was to be cast out of his mind, as 
befitted a man chosen In' Allah. 

11. "But if any have done wrong and have thereafter 
substituted good to take the place of evil,(3248) truly, 
I am Oft-Forgiving, Most Merciful. 

3248 His slaying the Eg\"ptian (n. 8146 to 26:14), liowe\"er defensible from certain 
as[)ects, was yet something from his past that had to he washed off, and Allah, Oft- 
Forgiving, Most Merciful, did it out of His abounding Grace. Nay, more; he was 
given a pure, Radiant Hand, as a Sign of his personal transformation, as stated in 
the next verse. 

12. "Now put thy hand into thy bosom, and it will come 
forth white without stain(3249) (or harm): (these 
are) among the nine Signs (thou wilt take)(3250) to 
Pharaoh and his people: for they are a people 
rebellious in transgression." 

3249 Cf. 20:22 - There the expression is: "Draw thy hand close to thy side." As far 
as the physical act is concerned, the expressions there and here mean the same 
tiling. Moses had a loose-fitting robe. If he put his hand witliin the folds of tlie 
robe, it would go to his bosom on the side of his body opposite to that from which 
the hand came: i.e., if it was his right hand it would go to the left side of his 



255 



The Noble Qur'an 



bosom. But the difference of expression has little spiritual significance. The 
bosom here stands for his innermost being, which was being so transformed with 
divine light as to lend the radianee to his hand also, his instrument of action. The 
liaiid eonies out w hite and radiant witliout a slain. Ordinarily if the skin becomes 
wliite it is a sign of disease or leprosy. Here it was the opposite. It was a sign of 
radiance and glory from the higher Light 

3250 The nine Signs: see n. 1091 to 7:133. 

13. But when Our Signs came to them, that should 
have(3251) opened their eyes, they said: "This is 
sorcery manifest!" 

3251 The Signs should have clearly opened the eyes of any persons who honestiy 
examined them and thought aljoiit them. 1 hose who rejected them were perverse 
and were going against their own hght and inner conviction. That was the 
aggravating feature of their sin. 

14. And they rejected those Signs in iniquity and 
arrogance, though their souls were convinced thereof: 
so see what was the end of those who acted corruptly! 

15. We gave (in the past) knowledge to David and 
Solomon:(3252) And they both said: "Praise be to 
Allah, Who has favoured us above many of his 
servants who believe!"(3253) 

3252 Cf. 21:78-82. "Knowledge" means such knowledge as leads iij) to the higher 
things in lite, the Wisdom that was slunvn in their decisions and jiidgenienls, and 
the understanding that enabled tliem to fulfil their mission in lite. They were both 
just men and prophets of Allah. The Bible, as we have it, is inconsistent: on the 
one hand it calls David "a man after God's own heart" (I Samuel, 13:14and Acts 
13:22); and the Christians acclaim Christ as a son of David; but on the other hand, 
horrible crimes are ascribed to him, which, if he had committed them, would 
make him a monster of cruelty and injustice. About Solomon, too, while he is 
described as a glorious king, tliere are stories ol his lapses into sin and idolatry. 
The Muslim teaching considers them both to be men of piety and wisdom, and 
high in spiritual knowledge. 

3253 They ascribed, as was proper, their knowledge, wisdom, and power to the 
only true Source of all , Allah. 

16. And Solomon was David's heir.(3254) He said: "O ye 
people! We have been taught the speech(3255) of 
birds, and on us has been bestowed (a little) of all 
things: this is indeed Grace manifest (from 
Allah.)"(3256) 

3254 The point is that Solomon not only inherited his father's kingdom but his 
spiritual insight and the prophetic office, which do not necessarily go from father 
to son. 

3255 Speech of Birds. The spoken word in human speech is different fi-om the 
means of communication which birds and animals have between each other. But 
no man can doubt that they have means of communication with each other, if he 
only observes the orderly flight of migratory birds or the regulated behaviour of 

ants, bees, and other creatures who li\"e in coniinunitics. The wisdom of Solomon 
and others like him (he spc.iks iil "\w") (•()iisi>,ic(l iii uiidcrsianding these thir^s-in 
the animal world and in die lower fringes ol human intelligence. 

3256 A little of nil things: Solomon was a king of power and authority; outside his 
kingdom he had influence among many neighbouring peoples: he had knowledge 
of birds, and beasts and [jlants: he was just and wise, and understood men: and 
above all, he had s])irirual insight, which brought him near to Allah. Thus he had 
somelhing ol all kinds of desirable gifts. And with true gratitude he referred them 
to Allah, ihc Civer of all gifts. 

17. And before Solomon were marshalled his hosts,- of 
Jinns and men and birds, and they were all kept in 
order and ranks. (3257) 

3257 Besides die literal meaning, diere arc two symbolical meanings. (1) All his 
subjects of varyii^ grades of intelligence, lasle, and civilisation, were kept in due 
order and cooperation by his discipline, justice, and good government (2) The 
gifts of various kinds, which he possessed (see last note), he used in proper order 
and coordination, as they were a well disciplined army, tiius getting the best 
possible results from them. 

18. At length, when they came to a (lowly) valley of ants, 
one of the ants said: "O ye ants, get into your 



habitations, lest Solomon and his hosts crush you 
(under foot) without knowing it. "(3258) 

3258 This \erse and the next, read together, suggest the symbolical meaning as 
predominant, fhe ant, to outward ayjpearances, is a veiy small and humble 
creature. In the great pom]) and circumslances ol the world, it may be neglected 
or even trampled on l>y a peo])le who mean it no harm. Yet, by its wisdom, it 
carries on its own lile within its own s])here ("habitations") iinniolesled, and makes 
a useful contiibution to die economy of die world. So there is room for the 
humblest people in the spiritual world. 

19. So he smiled, amused at her speech; and he said: "O 
my Lord! so order me that I may be grateful for Thy 
favours, which thou hast bestowed on me and(3259) 
on my parents, and that I may work the righteousness 
that will please Thee:(3260) And admit me, by Thy 
Grace, to the ranks of Thy righteous Servants. "(3261) 

3259 The counterpart to the position of the humble ant is the position of a great 
kir^ like Solomon, He prays that his power and wisdom and other gifts may be 
used for righteousness and for the benefit of all around him. Hie ant beir^ in his 
thoughts, we may suppose that he means particularly in his prayer that he may not 
even unwittingly tread on humble beings in his preoccupation with the great things 
of the world. 

3260 1 he righteousness which pleases the world is often very different from the 
righteousness which pleases Allah. Solomon prays that he may always take Allah's 
Will as his standard, rather than the standards of men. 

3261 In the Kingdom ol Allah , righteousness is die badge ol citizenshi]). And 
altiiough there are great and noble grades (see n. ,'58f) to 4:69), die base of diat 
citizenship is die universal brotherhood of righteousness. The greatest in that 
Kingdom are glad and proud to pray for that essential badge. 

20. And he took a muster of the Birds; and he said: "Why 
is it I see not the Hoopoe? Or is he among the 
absentees?(3262) 

3262 Solomon was no idle or easy-going king. He kept all his organisation strictiy 
to the mark, both his annies literally and his forces (metaph<)rically). His most 

mobile arm was the Birds, who were light on the wing and flew and saw everythii^ 
like efiicieiit scouts. One day he missed the Hoopoe in his muster. The hoopoe is 
a light, graceful creature, with elegant plumage ol many colours, and a beautiful 
yellow crest on his head, which eiililles him to be called a royal bird. 

21. "I will certainly punish him with a severe penalty, or 
execute him, unless he bring me a clear reason (for 
absence)." 

22. But the Hoopoe tarried not far: he (came up and) 
said: "I have compassed (territory) which thou hast 
not compassed, and I iiave come to thee from 
Saba'(3263) with tidings true. 

3263 Sal)a ' may reasonably l)e ick-iitilied as die Bil)iical Slieba, (1 Kings 10:1-10). 
It is furllier relerred lo in ihe Surah called alter its name: H 1:1.1-20. Il was a cil\' in 
Yemen, said to ha\e been three da\s journc\' (sa\" .>() miles) Iroiii the city ol Saii'a'. 
A (recent) German explorer. Dr. Ham lleltritz, claims to have located it in what is 
now Hadramawt territory. The famous dam of Ma'rib made the country very 
prosperous, and enabled it to attain a high degree of civilisation ("provided with 
every requisite" in the next verse). The Queen of Sheba therefore rightiy held up 
her head high until she saw the glories of Solomon. 

23. "I found (there) a woman(3264) ruling over them 
and provided(3265) with every requisite; and she has 
a magnificent throne. 

3264 The Queen ol Sheba (l>y name Bil<iis in Arabian tradition) came apparently 
from Yemen , but she had allmilics \\\\\\ Al)yssinia and ])ossil)ly ruled o\"er 
Abyssinia also, fhe (Ilabashah) tribe (alter whom .Vbyssinia was named) came 
from Yemen . Between die soudiern coast of Yemen and the noitlieastern coast 
of Abyssinia there are only the Straits of Bab al Mandab, barely twenty miles 
across. In the 10th or 11 century B.C. there were frequent invasions of Abyssinia 
from Arabia , and Solom<m's reign of 40 years is usually synchnmised with B.C. 
992 to 952. The Sabaean and Himyarite alphabets in which we find the south 
Arabian [)re-Islamic inscri])tions, jiassed into Ediiopic. die language of Abyssinia . 
The Abyssiiiians ])ossess a traditional histoiy called "The Book ol the (doiy of 
Kings" ( Kcbra Ncgnst). which has been translated from Ethiopic into Enghsh by 



256 



The Noble Qur'an 



Sir E.A. Wallis Budge (Oxford. 1932). It gives an account of the Queen of Sheba 
and her only son Menyelek I, as founders of the Abyssinian dynasty. (R). 

3265 Provided widi cvciy rcquisilc:\ t;ikc this to rctcr not onh' to the Mbmidiuicc 
ot spices and gems and gold in her eountr>', but to sciences and arts, and perhaps 
the spiritual possibilities which made her accept the religion of Unity and Truth 
(27:44). 

24. "I found her and her people worshipping the sun 
besides Allah:(3266) Satan has made their deeds 
seem pleasing in their eyes, and has kept them away 
from the Path,- so they receive no guidance,- 

3266 The ancient religions of the people of Saba ' (the Himyar or Sabaeans) 
consisted in the worship of the heavenly bodies, the sun, the planets, and the stars. 
Possibly the cult was connected with that of Chaldea , the homeland of Abraham: 
see 6:7,5-79 and notes thereon. Yemen had easy access to Mesopotamia and the 
Persian Gulf by way of the sea, as well as with Aln'ssiiiia . That accoiuits for the 
Christians of Najraii and the Jewish dynast\' ol kings (e.g.. Dim \uwas, d. ,')2,') 
A.C.) who persecuted tliem in the century before Islam-also for the Christian 
Abyssinian Governor Abrahah and his discomfiture in the year of the Prophet's 
birth (S. 105), say 570 AC. Jewish-Christian influences were powerful in Arabia in 
the sixth century of the Christian era. 

The religion of these Sabaeans (written in Arabic with a Sin) should not be 
confounded with that of the Sabians (with a Sad), as to whom see n. 76 to 2:62. 

25. "(Kept them away from the Path), that they should 
not worship Allah, Who brings to light(3267} what is 
hidden in the heavens and the earth, and knows what 
ye hide and what ye reveal. 

3267 The false worship of the Sabaeans is here exposc<l in three \va\ s: (1) that 
they were self-satisfied with their own human achievements, instead ol looking up 
to Allah; and (2) that the light of the heavenly bodies which they worshijiped was 
only dependent on the true Light of Allah, which extends over heaven and earth; 
the Creator should be worshipped rather than His Creation; and (3) Allah knows 
the hidden secrets ot men's minds as well as tlie objects which they openly profess: 
are lalse w()r>>hi])per>> really only worshipping iheir own schx's or the "sins they 
lun e a mind lo" and are iherefore afraid to go to Allah. Who knows all? 

26. "(Allah)!- there is no god but He!- Lord of the 
Throne(3268) Supreme!" 

3268 The messenger (Hoopoe) is a pious bird, as befits a messenger of Solomon. 
After mentioning the false worship of the Sabaeans, he pronounces the Creed of 
Unity, and emphasises Allah's attribute as Lord of the Throne of Glory supreme, 
in order to make it clear that whatever may be the magnificence of a human 
throne such as he has described (in verse 25), he is not in any way misled from his 
loyalty to Solomon, the exponent of the true Religion of Liberty. 

27. (Solomon) said: "Soon shall we see whether thou 
hast told the truth or lied>(3269) 

3269 Solomon does not doubt his messenger's pleas diat he has scouted a new 
countn', but wants to test whether he has loosened the rein of imagination in 
describing its splendours or its worship. 

28. "Go thou, with this letter of mine, and deliver it to 
them: then draw back from them, and (wait to) see 
what answer they return"... 

29. (The queen] said: "Ye chiefs! here is delivered to me 
- a letter worthy of respect. 

30. "It is from Solomon, and is (as follows): 'In the 
name(3270) of Allah, Most Gracious, Most Merciful: 

3270 Solomon expressly begins his letter witli the lorinula ot tlie true and 
universal Religion of Unity, and he invites to the true Faith ihc new people with 
whom he establishes honourable relations, not for worldly con<|uest but for the 
spreadir^ of the Light of Allah. 

31. "'Be ye not arrogant against me, but come to me in 
submission (to the true Religion). '" 

32. She said: "Ye chiefs! advise me in (this) my affair: no 
affair have I decided except in your presence." 



33. They said: "We are endued with strength, and given 
to vehement war: but the command is with thee; so 
consider what thou wilt command." 

34. She said: "Kings, when they(3271) enter a country, 
despoil it, and make the noblest of its people its 
meanest thus do they behave. 

3271 The characlcr of Queen liilqis, as disclosed here, is thai ol a ruler enjoying 
great wealth and dignity, and ihe lull confidence of her subjects. She does nothing 
without consulting her Coiuicil, and her Council are ready to carry out her 
commands in all things. licr people are manly, loyal, and contented, and ready to 
take the field against any enemy in their country. But their queen is prudent in 
policy, and is not willing to embroil her country in war. She has the discrimination 
to see that Solomon is not like ordinary kings who contjuer by violence. Perhaps 
in her heart she has a ray of divine light already, though her [jeople arc \ et Pagans. 
.She wishes to cany her peojjle with her in whatever she does, because she is as 
loyal to tbeni as the\' are to her. .'Vii exchange ot presents would jirobabh' establish 
better relations between the two kingdoms. And perhaps she anticipates some 
spiritual understanding also, a hope which was afterwards realised. InBilqis we 
have a picture of womanhood, gende, prudent, and able to tame the wilder 
passions of her subjects. (R). 

35. "But I am going to send him a present, and (wait) to 
see with what (answer) return (my) ambassadors." 

36. Now when (the embassy) came to Solomon, he said: 
"Will ye give me abundance in wealth? But that which 
Allah has given me is better than that which He has 
given you! Nay it is ye who rejoice in your gift!(3272) 

3272 Poor Bilqis! she thought she had arranged with womanly tact to conciliate 
Solomon, and at the same time pacify her warlike subjects! But the effect of the 
embassy with presents was the very opposite. .Solomon took it as an insult that she 
should send her presents instead ol her subiiiissioii to die true Religion! He flung 
back the presents at her, as much as to sa\', "Ixi these baubles delight your own 
hearts! Allah has blessed me widi ])leuty ot worldh' goods, and something iuiiiiitely 
better, viz.: His Light and Guidance! Why do you say nodiing about tiiati' Will 
you only understand the argument of armies and violence?" Or perhaps his 
speech was only meant for the Sabaean crowd. For when she actually came, he 
tteated her kindly, and she accepted the rehgion of Unity. 

37. "Go back to them, and be sure we shall come to them 
with such hosts as they will never be able to meet: We 
shall expel them from there in disgrace, and they will 
feel humbled (indeed)." 

38. He said (to his own men): "Ye chiefs! which of you 
can bring me her throne(3273) before they come to 
me in submission?" 

3273 1 he dirone is symbolical ot power and dignity. So tar her tiirone was based 
on material wealth: Solomon is going to alter it to a basis of Faith and the Religion 
of Unity. 

39. Said an 'Ifrit,(3274) of the Jinns: "I will bring it to 
thee before thou rise from thy council: indeed I have 
full strength for the purpose, and may be trusted." 

3274 'Ifrit a large, [jowerful jinn, rejjuted to be craffy: hence he is anxious to be 
ix'cognised as one that "could be tmsted". 

40. Said one who had knowledge(3275) of the Book: "I 
will bring it to thee within the twinkling of an eye!" 
Then when (Solomon) saw it placed firmly before him, 
he said: "This is by the Grace of my Lord!-(3276) to 
test me whether I am grateful or ungrateful! and if 
any is grateful, truly his gratitude is (a gain) for his 
own soul; but if any is ungrateful, truly my Lord is 
Free of all Needs, Supreme in Honour !"(3277) 

3275 The symbolic meanir^ still continues. The big Iffirf had boasted of his brute 
sttength, and his reliability. But this is not enough to transform a power (throne) 
based on materialism into one based on inward knowledge, knowledge of the 
heart and spirit, the sort of knowledge that comes from the Book of the Grace of 
Allah, the spirit of truth and benevolence which is the invisible magic of Prophets 



257 



The Noble Qur'an 



of Allah. Even if worldly power and common honesty may be able to effect some 
good, it will take a comparatively long time, while the magic of spiritual love acts 
instantMncoiisly. Solomon was thankful to Allah for he had men endowed with 
such ])()\vcr, and he had the throne of Bilqis transported to his Court and 
transformed as he desired, without Bilqis even knowing it. (R). 

3276 If Solomon had been ungrateful to Allah, i.e., if he had worked for his own 
selfish or worldly ends, he could have used the brute strength of the "liritto add to 
his worldly strength and glory. Instead, he uses the higher magic of the Book-or 
the Spirit-to transform the throne of Bilqis for her highest good, which means also 
the highest good for her subjects, by the divine light. He had the two alternatives, 
and he chooses the better, and he thus shows his gratitude to Allah for the Grace 
He had given him. 

3277 Man's gratitude to Allah is not a thing that benefits Allah, for Allah is high 
above all needs; it benefits a man's soul and gives him higher rank in the spiritual 
world. Per contra, man's ingratitude will not detract from Allah's Glory and 
Honour or the value of Allah's gencRjus gifts to man: for Allah as supreme in 
honour, gloiy and generosity. Kmini in Arabic in\'oh'ed all three significations. 

41. He said: "Transform her throne out of all recognition 
by her: let us see whether she is guided (to the 
truth)(3278) or is one of those who receive no 
guidance." 

3278 The llironc lia\in}; been transiormed, it will be a test to see whether BikiTs 
recognises it as her own and accepts it of her own free wiU as her own, or rejects it 
as something alien to her, something she will not accommodate herself to. So in 
our life. We get used to certain habits and customs and certain ways of thought. 
Allah's message comes to transform us and set us on a different kind of throne, 
with our own active and willing consent If we are wise, we feel honoured and 
gratefiil- If \i e are "obstinately rebellious", we reject it as not our own, and pine for 
llie old shi\er\ . as the Israelites pined for E^ypt when they were under Allah's 
guidance in llie wilderness. 

42. So when she arrived, she was asked, "Is this thy 
throne?" She said, "It was just like this;(3279) and 
knowledge was bestowed on us in advance of this, 
and we have submitted to Allah (in Islam)." 

3279 Bilqis stands the test. She knows it was her throne, yet not exactly the same, 
for it was now much better. And she is proud of her good fortune, and 
acknowledges, for herself and her people, with gratitude, the light which was given 
to them by Allah, by which they recognised Allah's prophet in Solomon and 
received the true Religion with all their will and heart and soul. 

43. And he diverted her(3280) from the worship of 
others besides Allah, for she was (sprung) of a people 
that had no faith. 

3280 Some Commentators and Translators adojjt an alternati\'e construction for 
llie lasi clause oi llie lasi \erse and tlie first clause oi lliis \erse. Tliey undersland 
die lormer lo be s])oken l>y Solomon and to mean, 'we bad kiio\\"ledge oi Allah's 
Message and accejited il before her.' The)' understand die lallcr to mean, 'the 
worship ot others besides Allah diverted her (trom the true Religion).' It we accept 
the construction ado])led in ihis Translation, tlie visit to Solomon confirmed the 
true Faith of Bikjis and [irevented her from lapsing into her ancestral false 
worship. 

44. She was asked to enter(3281) the lofty Palace: but 
when she saw it, she thought it was a lake of water, 
and she (tucked up her skirts), uncovering her legs. 
He said: "This is but a palace paved smooth with slabs 
of glass." She said: "O my Lord! I have Indeed 
wronged(3282) my soul: I do (now) submit (in 
Islam), with Solomon, to the Lord of the Worlds." 

3281 Bilqis, having been received with honour on her arrival, and having accepted 
the transformation of her throne, placed presumably in an outer building of the 
Palace, is asked to enter the great Palace itself. Its floor was made of slabs of 
smooth polished glass, llial glisleiied like water. She iliouglil it was water, and 
tucked uy) her clothes io ])ass dirougli il, showing her l>are ieel and ankles. This 
was a \eiy undigniiied position lor a woman, es]>ecially one oi tlie ])osition of a 
Queen. Solomon immetliately undeceived her, antl told her the real tacts, when 
she felt grateful, and joined herself with Solomon in praising Allah. 

3282 In symbofic language, a new entrant into the Palace of divine knowledge, 
may yet carry in his mind many of the illusions of the lower world, the transparent 
crystal of Truth he may yet mistake for the unstable water of worldly vanity, which 
soils the vestments of those who paddle in it This leads to many undignified 



positions and mistakes. But a gentie leader points out the truth. Instead of 
resenting it, the new entrant is grateiul, acknowledges her own mistake freely and 
frankly, and heartily joins with the Teacher in the worship of Allah, the Source of 
all truth and knowledge. 

45. We sent (aforetime), to the Thamud, their 
brother(3283) Salih, saying, "Serve Allah.: But behold, 
they became two factions quarrelling with each other. 

3283 The main sror\' ot Thamud, who were broken into two tactions, the rich 
oppressing tlie poor and keeping them out ot flic good tilings ot lite and tiie test 
case of the She-camel, will be found in 26:141-1,59 and tlie notes diei eon. The 
point here is the secret plot of the nine men against the Prophet of Allah, whose 
teaching, they thought, brought them ill-luck; but what they called ill-luck was the 
just punishment from Allah for their own ill-deeds. Their plot was foiled, and the 
\\liole community', which was iinohed in e\il, was destroyed. (R). 

46. He said: "O my people! why ask ye to hasten on the 
evil in preference to the good?(3284) If only ye ask 
Allah for forgiveness, ye may hope to receive mercy. 

3284 Ct. 18:fi. The evildoers were really hastening on their own jiunishment by 
their feuds against the jjoor. The athocates ot justice were nol bringing ill-luck to 
them. They were showing the way to ward it otf. llieir own injustice was l)ringing 
on them disaster. 

47. They said: "III omen do we augur from thee and 
those that are with thee". He said: "Your ill omen is 
with Allah, yea, ye are a people under trial. "(3285) 

3285 All evil unpunished is not evil condoned, but evil given a chance for reform. 
They are on trial, by the mercy of Allah. What they call "ill omen" is really the just 
punishment for their ill-deeds, and that punishment rests with Allah. (Cf. 36:18- 
19). 

48. There were in the city nine men of a family, who 
made mischief in the land, and would not 
reform. (3286) 

3286 They had made ii]) dieir minds to wage a relendess war against justice. They 
did not desrro\' justice, but justice destroyed ihein. 

49. They said: "Swear a mutual oath by Allah that we 
shall make a secret night attack on him and his 
people,(3287) and that we shall then say to his heir 
(when he seeks vengeance): ' We were not present at 
the slaughter of his people, and we are positively 
telling the truth. " 

3287 A most (hislanlh' ])l<)t, bctmisc (1) it was to lie sccict, (2) by iiislit, taking 
their victims unawares, and (4) because careful provision was made that they 
should all tell lies together, saying that they knew nothing about it, in order to 
evade the vengeance which Salih's heirs (if any were left) or his tribe might want to 
exact! And yet such were exacdy the plots laid against the Holy Prophet himself. 

50. They plotted and planned,(3288) but We too planned, 
even while they perceived it not. 

3288 Cf. 3:54 . Their secret pkjtting is all known to Allah, but of Allah's just and 
bcncfu ient yjlans they know nothing. And the wicked must come to an e\ il end. 

51. Then see what was the end of their plot!- this, that 
We destroyed them and their people, all (of them). 

52. Now such were their houses, - in utter ruin, - 
because they practised wrong- doing. Verily in this is 
a Sign for people of Icnowledge. 

53. And We saved those who believed and practised 
righteousness. 

54. (We also sent) Lut(3289) (as a messenger): behold. 
He said to his people, "Do ye do what is shameful 
though ye see (its iniquity)? 

3289 The story of Lut is referred to elsewhere. The passages to which reference 
may be made here are: 26:160-175, and 7:80-84. But the point emphasised here is 



258 



The Noble Qur'an 



that the crime of the Cities of the Plain was against their own nature, and they saw 
its enormity, and yet they indulged in it Can degradation go further? His wife was 
not apparently ;i Believer. Her previous sympathy with the siniUl people "destined 
licr" {ycvsc 57 l)cl<)w) to a miserable end, as she lagged behind and shared in the 
destruction ol her kinsfolk. 

55. Would ye really approach men in your lusts rather 
than women? Nay, ye are a people (grossly) 
ignorant!(3290) 

3290 Ihe ignorance referred to here is tlie spiritual ignorance, the ignorance of 
how grossness and sins that brir^ shame on their own physical and moral nature 
are doomed to destroy them: it is their own loss. That they knew the iniquity of 
their sins has already been stated in the last verse. That knowledge makes their 
spiritual ignorance all the more culpable, just as a man consciously deceiving 
yjcople hy half-truths is a greater liar than a man who tells lies inadvertendy. 

56. But his people gave no other answer but this: they 
said, "Drive out the followers of Lut from your city: 
these are indeed men who want to be clean and 
pure!"(3291) 

3291 C/i 7:82-8 1. Instead ol hciiii^ aslKiincd on at'oonnl ol ihc consciousness of 
their own guilt, they attack the pure ones witli tlieir sarcasm, as if not they but the 
pure ones were in the wrong, trying to set them on the right way. 

57. But We saved him and his family, except his wife; her 
We destined to be of those who lagged behind. 

58. And We rained down on them a shower (of 
brimstone): and evil was the shower on those who 
were admonished (but heeded not)! 

59. Say: Praise be to Allah, and Peace on his 
servants(3292) whom He has chosen (for his 
Message). (Who) is better?- Allah or the false gods 
they associate (with Him)? 

3292 Alhili's revelation luning l>ccn descrilied as Light, (inidancc, and Mei"c\', we 
ought all to !)e gTalciiil to Allah tor \'ouchs;ding His rc\chuion. W e ougiil ;dso to 
;ippreci;iie tiic sci\ices ol Adah's Messengers, who ;u"c chosen to deli\er His 
Message: we ought to send salutations ol Peace on diem, instead ol plotUng, as die 
wicked do, for their removal or persecution, or banishment or death, for these 
Prophets of Allah undergo every kind of hardship and forego every kind of 
advantage or pleasure in life for serving mankind. And Allah is truth and 
goodness, and all our fancies of false worship are falsehoods and evils. Shall we 
prefer falsehood and evil to truth and goodness? (R). 

60. Or, Who has created(3293) the heavens and the 
earth, and Who sends you down rain from the sky? 
Yea, with it We cause to grow well-planted orchards 
full of beauty of delight: it is not in your power to 
cause the growth(3294) of the trees in them. (Can 
there be another) god besides Allah. Nay, they are a 
people who swerve from justice. 

3293 The order, beauty, and grandeur of the universe are appealed to. They show 
unity of design and purpose. How can unjust, ignorant, foolish, heedless, false 
men think of a multiplicit\' of gods, or of any god besides the One True Cod? 

3294 To make a single seed genninate and grow into a tree is beyond man's 
power. When it comes to a great well-laid-out garden of beauty and delight, no 
one would think it grew uji of itself without a gardener's consummate art. And the 
orchard is more than the trees in it: there is design and beaut\' in their 
arrangement; proper spaces have to be left between them for the growth of their 
roots, for the aeration of the soil heneadi them, and for the penetration of air and 
sunlight between their hraiu lies. How" can ainoiie then think of the wonderful 
universe as a whole, without tliiukiug ol die tai" liigher Unity of Design, the 
evidence of the One True Allah? (R). 

61. Or, Who has made the earth firm to live in; made 
rivers in its midst; set thereon mountains 
immovable;(3295) and made a separating bar 
between the two bodies(3296) of flowing water? (can 
there be another) god besides Allah. Nay, most of 
them know not. 



3295 Cf. 16:15 and notes 2038 and 2039. The term Rrma, the flowing water, and 
the cycle of water circulation-sea, vapour, clouds, rain, rivers, and sea again-all one 
and yet all distinct, with a sort of wonderful barrier between salt water and fresh 
water: can man see all this and yet be ignorant of Allah? 

3296 Cf. 25:53 and notes 31 11 and 31 12. 

62. Or, Who listens to the (soul) distressed when it calls 
on Him, and Who relieves(3297) its suffering, and 
makes you (mankind) inheritors of the earth?(3298) 
(Can there be another) god besides Allah. Little it is 
that ye heed! 

3297 Besides the evidence of external nature, there is still more intimate evidence 
in man's inne r conscience and heart Allah listens to man's cry of agony and 
relieves his suffering, and He has given him superiority over other creation on this 
earth, through his mind and soul. Is man then goir^ to nm after inferior beings 
and forget Allah? 

3298 a 6:165, n. 988. 

63. Or, Who guides you through the depths of darkness 
on land and sea, and Who sends the winds as 
heralds(3299) of glad tidings, going before His Mercy? 
(Can there be another) god besides Allah.- High is 
Allah above what they associate with Him! 

3299 67. 25:48, n. 3104. After external nature, our attention was drawn to our 
inner consciousness; after that, it is drawn here to our social and collective life, in 
which we use the forces of nature for international intercourse, trade, agriculture, 
Jirodnctioii, and econoniic well-being generally. In the next verse, we are asked to 
contenijdate creation Iroiii its ])riiiie\"al stages, dirough its intermediate processes, 
to the final Destiny in a new creatiou-a new heaven and a new earth. 

64. Or, Who originates creation, then repeats it,(3300) 
and who gives you sustenance from heaven and 
earth?(3301) (Can there be another) god besides 
Allah. Say, "Bring forth your argument, if ye are telling 
the truth!"(3302) 

3300 Cr 1 ():.'■! 1 , and ii. 1 128. 

3301 Siislciiiincc: ol course in the spiritual as well as the material sense (Cf. n. 
3112). 

3302 All the arguments point to the Unity of Allah: there is none whatever against 
it. 

65. Say: None in the heavens or on earth, except Allah, 
knows what is hidden:(3303) nor can they perceive 
when they shall be raised up (for Judgment). 

3303 rlie existence ol .Mlali is rcrtaiii. But nothing else can be known with 
certainty to our laiowledge. He has told us oi die Hereatter, and tiierefore we 
know it is true. But those who do not believe in Allah— what knowledge or 
certainty can they have? Even when it is actually coming, they will not have the 
sense to perceive it 

66. still less can their knowledge comprehend the 
Hereafter: Nay, they are in doubt and uncertainty 
thereanent; nay, they are blind thereunto!(3304) 

3304 The I nbelievers are generally materialists, wlio cannot go beyond the 
e\'ideiice ol their physical senses. As to a siiiritiial vision ol the tutiire, dieir 
physical senses would only leave them in doubt and uncertainty, while their 
rejection of the spiritual Light makes them blind altogether to the spiritual world. 

67. The Unbelievers say: "What! when we become dust,- 
we and our fathers,- shall we really be raised (from 
the dead)? 

68. "It is true we were promised this,- we and our 
fathers before (us): these are nothing but tales of the 
ancients." 

69. Say: "Go ye through the earth and see what has been 
the end of those guilty (of sin). "(3305) 



259 



The Noble Qur'an 



3305 Even if the Unbelievers are willing to take any mystic doctiine, they have 
only to observe what has actually happened on the earth, and they will see that evil 
always came to an c\ i\ end, and that rmth and righteousness ultimately won. 

70. But grieve not over them, nor distress tliyself 
because of tlieir plots.(3306) 

3306 f y. \6:127, and n. 216 I. The righleons need nol worn" o\'er the unjust The 
])lots of the nnjnst can ne\"er deleat or dellecl the ]jnr]K)se ol Allah. 

71. They also say: "When will this promise (come to 
pass)? (Say) if ye are truthful." 

72. Say: "It may be that some of the events which ye 
wish to hasten on may be (close) in your 
pursuit!"(3307) 

3307 'I'lic I 'iil)clic\"ci\s— Ol" c\cn men ol halllicartcd laiih-niay sny, "\Vh\' worn' 
over (listiiiit tuturc events;* lake tlic day as it comes!" But that is a tallaey. 
Judgement is certain, and it may be that this very hour may be the hour of doom 
for any given individual. This is the hour of repentance and amendment For 
Allah wishes well to all mankind in spite of their ingratitude. 

73. But verily thy Lord is full of grace to mankind: Yet 
most of them are ungrateful. 

74. And verily thy Lord knoweth all that their hearts do 
hide. As well as all that they reveal. 

75. Nor is there aught of the unseen, in heaven or earth, 
but is (recorded)(3308) in a clear record. 

3308 Cf, 22:70, 36:12, 57:22. [Eds.]. 

76. Verily this Qur'an doth explain to the Children of 
Israel most of the matters in which they 
disagree.(3309) 

3309 The Jews had numerous sects. Some were altogether out of the pale, e.g., 
the Samaritans, who had a separate Tawrah of their own: the\" hated ihe other J 
ews and were hated b\' them. But e\"en in the orthodox bodw llicrc were se\eral 
sects, ot which the following may be mentioned: (1) the Pharisees, who were 
literalists, tormalists, and latalists, and had a large body oi traditional literatme, 
witli whieli tliey overlaid the Law ot Moses; (2) die Sadducees, who were 
rationalists, and seemed to have doubted the doctrine of the Resurrection or of a 
Hereafter; (3) the Essenes, who practised a sort of Communism and Asceticism 
and prohibited marriage. About many of their doctrines they had bitter disputes, 
whieli were setded by the Qur'an, which supplemented and pertected die Law of 
Moses. It also explained clearly the attributes of Allah and the nature of 
Revelation, and the doctrine of the Hereafter. 

77. And it certainly is a Guide and a Mercy to those who 
believe. 

78. Verily thy Lord will decide between them by His 
Decree:(3310) and He is Exalted in Might, All- 
Knowing. 

3310 Decree': Jiukiii: the disputes betAveen r'wA sects can only be setded by the 
Decree ot Allali-(l) in the torni oi a Re\elation, as \\ as done b\' ihe Qur'an, or (2) 
by the logic of events, for hundreds ot sects have been extinguished and forgotten 
in the course of time, and (3) in the Decree of J udgement in the Hereafter, when 
all warrir^ sects will at length see their errors. 

79. So put thy trust in Allah, for thou art on (the path of) 
manifest Truth. 

80. Truly thou canst not cause the dead to listen, nor 
canst thou cause the deaf to hear the call, (especially) 
when they turn back in retreat.(3311) 

3311 The Prophet's responsibility was to preach and show the way. Men and 
women of good will had faith and accepted the Message. But he was not 
responsible for the obstinacy and perversily of men who turned away from Allah's 
Signs and rejected the Truth. 



81. Nor canst thou be a guide to the blind, (to prevent 
them) from straying: only those wilt thou get to listen 
who believe in Our Signs, and they will bow in Islam. 

82. And when the Word is(3312) fulfilled against them 
(the unjust), we shall produce from the earth a beast 
to (face) them:(3313) He will speak to them, for that 
mankind did not believe with assurance in Our Signs. 

3312 rhc Word: the Decree or Sentence, the Decision to end the respite and 
restore the true \ alues of right and wror^ in a new world: their cup of iniquity will 
then have been full. 

3313 The Beast will be one of the Signs of the Last Day to come, before the 
present World yjasses away and the new World is brought into being. In symbolic 
language it would re]>resenl gross Materialism. It will be the emlxxliment of fat 
worldly triiun])h, which will ajijieal to a misguided and degenerate world, because 
such a corrupt world will lun e no assured belief in die Signs ot Allah or in spiriliial 
Light. It will itself be a Sign or Portent, closing the door of repentance. 1 do not 
know whether this Beast has any reference to the symbolism in chapter 12 of the 
Book of Revelation, which closes the New Testament. If takJimuhum is read 
instead of tukalUmuhum, it would mean that the Beast would wound them, 
symbolically, that Materialism would produce its own Nemesis. 

83. One day We shall gather together from every people 
a troop of those who reject our Signs, and they shall 
be kept in ranks,- 

84. Until, when they come (before the Judgment-seat), 
(Allah) will say: "Did ye reject My Signs, though 
ye(3314) comprehended them not in knowledge, or 
what was it ye did?" 

3314 The charge against them will be: 'You had no knowledge, and yet you 
arrogandy rejected My Signs; is that true, or have you any plea in your defence?' 

85. And the Word will be(3315) fulfilled against them, 
because of their wrong-doing, and they will be unable 
to speak (in plea). 

3315 There will be no plea, because the charge will be only too true. The Decree 
will be passed and executed. 

86. See they not that We have made the Night for them 
to rest in and the Day to give(3316) them light? Verily 
in this are Signs for any people that believe! 

3316 Night, D;iy, Rest, and Light: botii in the literal and the symbolic sense. Any 
one with a scrap of faidi or spiritual insight could see that the Night is a blessing 
when used for rest and a curse when used to cover ignorance or sin; and that the 
Day is for work and enlightenment, and its misuse is gross ingratitude to Allah. 
Or, understand Truth and practise Righteousness while it is yet Light and the 
Message of Allah is here to guide you: for there comes the Night when Endeavour 
will cease and there will be no room for Repentance. 

87. And the Day that the Trumpet will be sounded - then 
will be smitten with terror those who are in the 
heavens, and those who are on earth, except such as 
Allah will please (to exempt): and all shall come to His 
(Presence) as beings conscious of their 
lowliness.(3317) 

3317 Arrogance will flee with Ignorance, and Self will see itself in its true place- 
that of humility and lowliness-when the scales of ignorance fall from its eyes. 

88. Thou seest the mountains and thinkest them firmly 
fixed:(3318) but they shall pass away as the clouds 
pass away: (such is) the artistry of Allah, who 
disposes of all things(3319) in perfect order: for he is 
well acquainted with all that ye do. 

3318 rills is so 111 llie ]Mc^cnl plia^c ol plicnomcnal tilings, both hicralh' and 
tigurati\"el\'. There seems nollimg more linn or lixed or ])eniianent than the 
"eternal hills": \ei when the new order ol things comes and llie new World is 
brought into being, diey vrill be as flimsy and insubstiindal as clouds. So, in die 
revelation of things in the spiritual World, persons or things or ideas that seem so 



260 



The Noble Qur'an 



great and so firmly established now will pass away like mere fancies and give way 
to the Reality of Allah. 

3319 AUj^uui. to arrange or (lisjjosc ol tilings with art, or so as to oliiain the most 
perfect resnlts. The present phenomenal world ami die Future diat is to be, all 
have a definite object and purpose in the Plan of Allah, Who knows perfectly 
what we are, what we do, what we think, and what we need. Who can praise His 
artistry enough? 

89. If any do good, good will (accrue) to them therefrom; 
and they will be secure from terror that Day. 

90. And if any do evil, their faces will be thrown 
headlong into the Fire:(3320) "Do ye receive a reward 
other than that which ye have earned by your 
deeds?"(3321) 

3320 Headlong: It may be that the very things of which we were proudest, which 
we considered foremost in our present order of the world, will be the first to go 
into the Fire, as they are hut the window-dressing (i.e., faces) of E\'il. 

3321 Inhere will be no punishment except such as has been desen'ed by actual 
conduct in the present life of probation. 

91. For me, I have been commanded to serve the 
Lord(3322) of this city. Him Who has sanctified it and 
to Whom (belong) all things: and I am commanded to 
be of those who bow in Islam to Allah. s Will,- 

3322 The Lord of this City. This was spoken in Makkah, say about the 5th year 
before the Hijrah, when the Holy Prophet and his adherents were being 
persecuted as enemies to the cult of Makkah. So far from being against the true 
spirit of the Holy City of Makkah, it was actually in furtherance of that spirit. 



which had been overlaid by the idolatries and abominations of the Pagan 
Quraysh. They are told that the new Teaching is from the Lord of Makkah itself, 
the One True God, Who had sanctified it in the time of Abraham. Lest they 
should tliink that it was a local or tribal or narrow cult, it is added that He is not 
only Lord of this cit\', but Lord of the Worlds, "to Whom belong all things". It is a 
uni\ ersal message: but how sad it would be if the Makkans, among whom it came 
first, were to reject it? 

92. And to rehearse the Qur 'an:(3323) and if any accept 
guidance, they do it for the good of their own souls, 
and if any stray, say: "I am only a Warner". 

3323 The duty of the Prophet and his adherents was, first, to accept Islam and 
become themselves shining examples of Allah's grace and mercy, as they in fact 
were, and secondly to preach that messt^e and spread that Light to all around. It 
was not for them to force it on unwillir^ people: for any who rejected it would find 
their own spiritual loss in such rejection. But they must clearly warn them of the 
conse(}uences. 

93. And say: "Praise be to Allah, Who will soon show 
you(3324} His Signs, so that ye shall know them"; and 
thy Lord is not unmindful of all that ye do. (3325) 

3324 \n a few years after tliat, many wonderful tilings hapijciied that removed the 
doubts of the doubters and confirmed the faith of the Believers. They showed 
how the logic of events proved the true mission of the holy Prophet. Other things 
some minds may not be able to grasp. But the logic of events is for all to see. 

3325 Trials and tribulations, persecution and exile, and the patient endurance and 
coiistaiic\ with which the\ were met by the Believers-all are known to Allah and 
will be cretlitetl to tlieir spiritual account. 



28 . Al Qasas (The Narrations) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ta. Sin. Mim.(3326) 

3326 See n. 3137 to 26:L 

2. These are Verses of the Book that makes (things) 
clear.(3327) 

3327 See n. 3138 to 26:2. 

3. We rehearse to thee some of the story of Moses and 
Pharaoh in Truth, for people who believe.(3328) 

3328 'f'he part of the stoiy of Moses told here is how Moses and his mother Avere 
guided ill the ciuid's inlancy, thai e\cn as lie gi'e\\" up, he niigiit he prejiared for his 
high destiny; how in \'outh he Uusted Allah in the most awkward situations and 
sought his help; how he fled into exile, and yet found love and support because of 
his well-doing; and how, when he was called to bis mission, he received Allah's 
favour, which defeated all the plots of his enemies. Thus Allah's Plan works 
continuously in the web of events. Those who have faith will thus see the hand of 
Allah in everything and welcome the light that conies to them by Revelation. With 
such a Faith there is no room for Chance or blind Fate. (R). 

4. Truly Pharaoh elated himself in the land and broke up 
its people into sections,(3329) depressing a small 



group among them: their sons he slew, but he kept 
alive their females: for he was indeed a maker of 
mischief. 

3329 For a king or ruler to make invidious distinctions between his subjects, and 
specially to depress or oppress any particular class of his subjects, is a dereliction 
of his kingly duties, for which he is responsible to Allah. Pharaoh and his clique 

were intoxicated willi pride ol race and pride of material ci\"ilisation, and 
gric\"ously ()p])rcs>,c(l iIk' Isi;kIiIcs. Pharaoii derrccd lhat all son>, horn to his 
Israelite subjects should be killed, and tlie females kept alive for die pleasure of 
the Egyptians. Moses was saved in a wonderful way, as related further. 

5. And We wished to be Gracious to those who were 
being depressed on the land. (3330) To make them 
leaders (in Faith) and make them heirs, 

3330 What Pharaoh wished was to crush them. But Allah's Plan was to protect 
them as they were weak, and indeed to make them custodians and leaders in His 
Faith, and to give them in inheritance a land "flowing with milk and honey". Here 
they were established in authority for such time as they followed Allah's Law. As 
regards Pharaoh and his ministers and htjsts, they were to be shown that they 
would suffer, at the hands of the Israelites, tlie very calamities against which they 
were so confidendy taking precautions for themselves. 

6. To establish a firm place for them in the land, and to 
show Pharaoh, Haman,(3331) and their hosts, at their 
handS/ the very things against which they were taking 
precautions.(3332) 



261 



The Noble Qur'an 



3331 Haman was evidendy Pharaoh's minister, not to be confounded with a 
Haman who is mentioned in the Old Testament (Esther 3:1), as a minister of 
Ahasuerus (Xerxes) King of Persia, the same who invaded Greece, and ruled from 
B.C. 485 to 464. 

3332 Pharaoh was trying to kill the Israelites. Instead, the Plagues of Egypt, 
invoked by Moses, killed thousands of Egyjjtians (7:133. and notes 1091-92), 
because "they were steeped in arrogance,-a people given to sin." In pursuir^ the 
Israelites in their flight, Pharaoh and his army were themselves overwhelmed in 
the sea. 

7. So We sent this inspiration to the mother of Moses: 
"Sucicle (thy child), but when thou hast fears about 
him, cast him into the river,(3333) but fear not nor 
grieve: for We shall restore him to thee, and We shall 
make him one of Our messengers." 

3333 'I he Kt^A'plian nii{h\ i\'cs had orders i<> kill Israelite hahies. Moses was saved 
[roni llicin, aiul his iiiullicr iiiu>,e(l the iiilaiit al her i)rea>>l her>,el[. But when ihe 
danger oi (li^e()\er\" wa^ nnninienl, she ])ul him mlo a eliesi or i>askei, and lloated 
him on the rivcv Nile . It tlowed hy the King's palace, and the chest with the baby 
was picked up, as related further on. The mother had no cause to tear or grieve 
afterwards, as the child grew up under her tender care and became afterwards one 
of the Prophets of Allah. 

S. Then the people of Pharaoh picked him up (from the 
river): (It was intended) that (Moses) should be to 
them an adversary and a cause of sorrow:(3334) for 
Pharaoh and Haman and (all) their hosts were men of 
sin. 

3334 This was the Plan of Providence; that the wicked might cast a net round 
themseU'cs by fostering the man who was to bring them to naught and be the 
instrument ot their punishment-or (looking at it froni the otlier side) that Moses 
might learn all the wisdom of the Egyptians in order to expose all that was hollow 
and wicked in it 

9. The wife of Pharaoh said: "(Here is) joy of the 
eye,(3335) for me and for thee: slay him not. It may 
be that he will be use to us, or we may adopt him as a 
son." And they perceived not (what they were 
doing)!(3336) 

3335 lie was a darling lo look al, and Pharaoh had ajjjjarently no son, but only a 
daughter, who afteiwards irone. Uliis is on tlie supix)sition that the Pharaoh was 
Thothmes I (see Appendix TV, S. 7). 

3336 In all life Pro\idence so orders things that E\il is defeated by its own 
weapons. Not only is it defeated, but it actually, though unwittingly, a<l\ances the 
cause of Good! In non-religious language this is called the work ol ihe Ironic 
Fates. If Thomas Hardy had noi made Na])oieon the Pup]>ei ol Faie m his 
"Dynasts", he could well have taken Pharaoh as an illustration of die Irony of Fate, 
or, as we should prefer to call it, the working of the Universal Plan of Allah. (R). 

10. But there came to be a void in the heart of the 
mother of Moses: She was going almost to disclose his 
(case), had We not strengthened her heart (with 
faith), so that she might remain a (firm) 
believer.(3337) 

3337 The mother's heart felt the gaping void at parting from her son; but her Faith 
in Allah's Providence kept her from betraying herself. 

11. And she said to the sister of (Moses), "Follow him" so 
she (the sister) watched him in the character of a 
stranger. And they knew not. 

12. And we ordained that he refused suck at first, until 
(His sister came up and) said: "Shall I point out to you 
the people of a house that will nourish and bring him 
up for you(3338) and be sincerely attached to him?"... 

3338 For you: i.e., on your behalf. Thus Moses got the benefit of his mother's 
milk (symbolical of all the traditions and spiritual heritage of his ancestry and his 
people) as well as the prestige and the opportunities of being brought up in the 
royal family, with the best of teachers to teach him Egyptian wisdom. In addition, 
there was the comfort to his mother. 

13. Thus did We restore him to his mother, that her eye 
might be comforted, that she might not grieve, and 



that she might know that the promise of Allah is true: 
but most of them do not understand. (3339) 

3339 Allah's promise is always true, but short-sighted people, if they are a litde 
thwarted in their plan, do not understand that Allah's wisdom, power, and 
goodness are far more comprehensive than any litde plans which they may form. 

14. When he reached full age, and was firmly 
established(3340) (in life). We bestowed on him 
wisdom and knowledge: for thus do We reward those 
who do good. 

3340 Full ngcnvAX l>e iaken to l>e mature \"oulh, sa\' l>et\\een 18 and HO \ears of 
age. By lhat lime a person is hilh' estahlished in Hie: his ])li\sical build is 
completed, and his mental and moral habits are formed. In this ease, as Moses 
was good at heart, true and loyal to his people, and obedient andjust to those 
among whom he lived, he was granted wisdom and knowledge from on high, to be 
used for the times of conflict which were coming for him. His internal 
development heing complete, he now goes out into the outer world, where he is 
again tried and pnn ed, until he gets his di\ ine commission. 

15. And he entered the city at a time when its 
people(3341) were not watching: and he found there 
two men fighting,- one of his own religion, and the 
other, of his foes. Now the man of his own religion 
appealed to him against his foe, and Moses 
struck(3342) him with his fist and made an end of 
him. He said: "This is a work of Evil (Satan): for he is 
an enemy that manifestly misleads!" 

3341 That may have been either the time of the noontide siesta, when all business 
is suspended even now in Egyjjt , or the time of night, when people are usually 
asleep. The latter is more probable, in \ ic\\ ol \ er>,c 18 below. But tliere is also 
another suggestion. A guest in a Palace is nol Iree lo wander about at will in the 
plebeian quarters ot the City at all sorts ol hours, and this ajiplies even more to an 
inmate of the Palace brought up as a stm. Moses was therefore \isiting the City 
privately and eluding the guards. His object may have been to see for himself how 
tilings were going on; perhaps he had heard that his peofjie were being oppressed, 
as we may suppose that he had retained contact with his mother. 

3342 His object was ajiiiarently to strike him so as to release the Israelite, not to 
kill the Egyptian. In fact he killed the Kg"\"plian. This was iintortunate in more ways 
than one. His \isit to the Cil\" \\"as clandestine; he had taken tlie side of the weaker 
and desfjised party; and he had Iaken the life of an Egyptian. He was full of regrets 
and repentance, and he pra\ ed to Allah, and obtained Allah's forgiveness. 

16. He prayed: "O my Lord! I have indeed wronged my 
soul! Do Thou then forgive me!" So ((Allah)) forgave 
him: for He is the Oft-Forgiving, Most Merciful. 

17. He said: "O my Lord! For that Thou hast bestowed 
Thy Grace on me, never shall I be a help to those who 
sin!"(3343) 

3343 He takes a conscious and solemn vow to dedicate himself to Allah, and to 
do nothing that may in any vray assist those who were doing wrong. This was his 
general idea, but no plan had yet shaped itself in his mind, until a second 
catastrophe brought matters to a head, and he was plunged in adventure. 

18. So he saw the morning in the city, looking about, in a 
state of fear, when behold, the man who had, the day 
before, sought his help called aloud for his help 
(again). Moses said to him: "Thou art truly, it is clear, 
a quarrelsome fellow!"(3344) 

3344 The man was an Israelite. But Moses was himself in a distracted mood, for 
the reasons given in n. 3342 above, and he was exasperated at this public appeal to 

him again. 

19. Then, when he decided to lay hold of the man who 
was(3345) an enemy to both of them, that man said: 
"O Moses! Is it thy intention to slay me as thou 
slewest a man yesterday? Thy intention is none other 
than to become a powerful violent man in the land, 
and not to be one who sets things right!"(3346) 

334.') \Mien Moses considered lurtlier that llie Kg\"ptian was \\\\]\\s[ and lhat the 
Eg^"])lian was an enemy to Israel generalK' (mcludnig l>olli Moses and the man 
assaulted), he was going to inter\ene again, when he recei\ed a doul)le warning, 
one from die Eg>'pUan who was fighting, and die other from some man (Israelite 

262 



The Noble Qur'an 



or Egyptian) who was friendly to him, as explained below. We may suppose that 
after the first day's fight, there had been a great deal of talk in the bazaars, both 
among Israelites and Egyptians. Probably the Israelites were elated at finding a 
champion-perhaps more elated than they should have been, and in a provocative 
mood, which desen ed Moses' rebuke. Probably the Egyptians had discussed who 
this new champion wrs, and had already appraised the Palace, to which Moses 
had not dared to return. 

3346 The Egyptian saw the tactical advantage of his position. In effect he said: We 
have found out all about you. You live in the Palace, and yet you come 
clandestinely and kill our Egyptians. Are you going to do the same with me? You 
are nothing but a bully! And you talk of setting things right! That is what you 
should do if you were true to your salt!' 

20. And there came a man, running, from the furthest 
end(3347} of the City. He said: "O looses! the Chiefs 
are taking counsel together about thee, to slay thee: 
so get thee away, for I do give thee sincere advice." 

3347 Apparendy rumours had reached tlie Palace, a Council had been held, and 
the death of Moses had been decreed! 

21. He therefore got away therefrom, (3348) looking 
about, in a state of fear. He prayed "O my Lord! save 
me from people given to wrong-doing." 

3348 Moses saw that his position was now imtenable, both in the Palace and in the 
City, and indeed anywhere in Pharaoh's territory. So he suffered voluntary exile. 
But he did not know where to go to. His mind was in a state of agitation. But he 
turned lo Allah and prayed. He got consolation, and felt that after aU it was no 
hardship to lea\ e Eg\1)t , where there was so much injustice and ojjpression. 

22. Then, when he turned his face towards (the land of) 
Madyan,(3349) he said: "I do hope that my Lord will 
show me the smooth and straight Path." 

3349 East of Lower Egypt, for about 300 miles, runs die Sinai Peninsula, bounded 
on the south by the Gulf of Suez, and on the north by what vras the Isthmus of 
Suez, now cut by the Suez Canal . Over the Isthmus ran the highroad to Palestine 
and Syria , but a fugitive could not well take that road, as the Egyptians were after 
him. If he could, after crossing the Isthmus, plunge into the Sinai desert, east or 
southeast, he would be in the Midianite territory, where the people would be 
Arabs and not Egyptians. He turned thither, and again prayed to Allah for 
guidance. 

23. And when he arrived at the watering (place) in 
Madyan,(3350) he found there a group of men 
watering (their flocks), and besides them he found 
two women who were keeping back (their flocks). He 
said: "What is the matter with you?" They said: "We 
cannot water (our flocks) until the shepherds take 
back (their flocks): And our father is a very old 
man. "(3351) 

3350 1 he first thing that a wanderer in a desert would make for would be an oasis 
where he could get water from a spring or well, the shade of trees against the 
scorching sun, and some liinnan com])an\'. The Midianilc \valering ])lace was 
probably a deep well, as surface springs are rare in santly desert, where tlie water 
level is low, unless there was a hill from which issued a spring. 

3351 Here is a prett>' litde idyll, told in the fewest and most beautiful \iords 
possible. Moses arrives, at an oasis in the desert, weary and travel-\\()ni, willi his 
mind full ot anxiety and uncertainty' owing to his recent exfjcriences in Eg">"pi . lie 
was thirsh" and would naturalh' seek water. Al the \vell or spring he lound 
shepherds (or perhaps goat-herds) watering tlieir flocks. As a stranger it was not 
for him to thrust himself among them. He waited under the shade of a tree until 
they should finish. He noticed two damsels, also waiting, with their flocks, which 
they had come to water. His chivalry was roused. He went at once among the goat- 
herds, made a place for the flocks of the damsels, gave them water, and then 
resumed his place in the shade. They were modest maidens, and had given him in 
three Arabic words tlie key of tlie whole situation. Abuna shaykhun knbi r our 
father is very old man, and therefore cannot come to water the flocks; we 
therefore do the work; we could not very well trust ourselves amor^ these men.' 

24. So he watered (their flocks) for them; then he turned 
back to the shade, and said:"0 my Lord! truly am I in 
(desperate) need of any good that Thou dost send 
me!"(3352) 

3352 The maidens are gone, witli smiles on tlieir lips and gratitude in their hearts. 
What were the reflections of Moses as he returned to the shade of the tree? He 
returned thanks to Allah for the bright httie vision which he had just seen. Had he 



done a good deed? Precious was the opportunity he had had. He had slaked his 
thirst But he was a homeless wanderer and had a longing in his soul, which he 
dared not put into \vonls. Tiiose shejjherds were no company for him. He was 
truly like a beggar in dcspcralc need, for any little good that came his way, he was 
grateful. But what was lliis:'-lliis \ision ol a comfortable household, presided o\"er 
l>\" an old man rich in Hocks and herds, and richer still in two daughters, as modest 
as diey were beautiful? Perhaps he would never see them again! But Providence 
was preparing another surprise for him. 

25. Afterwards one of the (damsels) came (back) to him, 
walking bashfully. She said: "My father invites thee 
that he may reward thee for having watered(3353) 
(our flocks) for us." So when he came to him and 
narrated the story, he said: "Fear thou not: (well) hast 
thou escaped from unjust people. "(3354) 

3353 Scarcely had he restetl, when one of die damsels came back, walking with 
bashful grace! Modestiy she gave her message, 'My father is grateful for what you 
did for us. He invites you, that he may thank you personally, and at least give 
some return for your kindness.' 

3354 Nothing could ha\e been more welcome than such a message, and through 
such a messenger. Moses weni ol course, and saw the old man. lie touiid such a 
well-ordered pauiarclial household. The old man was happy with his daughters 
and they with him. There was mutual confidence. They had evidentiy described 
the stranger to him in terms which made his welcome a foregone conclusion. On 
the other hand Moses had allowed his imagination to paint the father in something 
ol the glorious colours in which his daughters had ajjpeaied to him like an angehc 
vision. The two men got to be friends at once. Moses told the old man his story- 
who he was, how he was brought up, and what niislortunes had made him quit 
Eg"\'])t . Perhaps the whole household, including the daughters, listened 
breathlessly lo his tale. Perha])s their wonder and admiration were mingled with a 
cci t;iin amount ot pit>'-peihaps widi some more tender feeling in the case of the 
girl who had been to fetch him. Perhaps the enchantment which Desdemona felt 
in Othello's story was working on her. In any case the stranger had won his place 
in dieir hearts. The old man, the head of the household, assured him of 
hospitality and safety' under his root. As one with a long experience of life he 
congratulated him on his escape. 'Who would live among unjust people? It is as 
well you are free of them!' 

26. Said one of the (damsels): "O my (dear) father! 
engage(3355) him on wages: truly the best of men for 
thee to employ is the (man) who is strong and 
trusty"....(3356) 

335.') A litllc time passes. A guest alter all cannot slay Iore\"er. The\' all lelt that it 
would be good lo lia\"e him with them permanenlly. The girl who had gi\en her 
heart to him had spoken their unspoken dioughts. Why not emplo\' him to tend 
the flocks? The father was old, and a young man was wanted to look after the 
flocks. And-there maybe other possibilities. 

3356 Sliong mul irusiy: Moses had ])ro\"ed himself to be both, and these were the 
\'ei'\" <]ualilies which a woman most admires in the man she hn es. 

27. He said: "I intend to wed one of these my daughters 
to thee, on condition that thou serve me for eight 
years;(3357) but if thou complete ten years, it will be 
(grace) from thee. But I intend not to place thee 
under a difficulty: thou wilt find me, indeed, if Allah 
wills, one of the righteous." 

3357 A little time passed, and at length die fadier broached the sul)ject of 
marriage. It was not for the fugitive to suggest a penuanent tie, especially when, in 
tlie wealth of this world, the girl's family was superior, and they had an established 
position, while he was a mere wanderer. The father asked if he would marry one 
of the daughters and stay with them for at least eight years, or if he liked, ten years, 
but the longer term was at his option. If he brought no dower, his service for that 
period was more than sufFicient in lieu of dower. The particular girl intended was 
no doubt tacith' settled long before, by the mutual attraction of tlie young hearts 
tliemselves. Moses was glad of the [jrofjosal, and accepted it. Uliey ratified it in the 
most solemn manner, by appealing to Allah. The old man, knowing the worth of 
his son-in-law, solemnly assured him that in any event he would not take 
advantage of his position to be a hard task-master or to insist on anything 
inconsistent with Moses's interests, should a new future open out to him. And a 
new and glorious iuture was awaitir^ him after his apprenticeship. 

28. He said: "Be that (the agreement) between me and 
thee: whichever of the two terms I fulfil, let there be 
no ill-will to me. Be Allah a witness to what we 
say. "(3358) 



263 



The Noble Qur'an 



3358 In patriarchal society it was not uncommon to have a marriage bargain of 
this kind conditional on a certain term of service. In this case the episode conveys 
two lessons. (1) A man destined to be a messenger of Allah is yet a man, and must 
pass through the ups and downs of life like an\' other man: only he will do it with 
more grace and distinction than other men. (2) The hcaiitifiil relations in love ;uk1 
marriage may themselves he a [jrepanilion lor the highest spiritual (lesliu\' lhat 
may await a Messenger of Allah. A woman need not necessai ily be a snare and a 
temptiition: she may be the understanding help-mate that the Lady Khadijah was 
to the Holy Prophet 

29. Now when Moses had fulfilled the terrrir and was 
travelllng(3359) with his family, he perceived a fire in 
the direction of Mount Tur. He said to his family: 
"Tarry ye; I perceive a fire; I hope to bring you from 
there some information, or a burning firebrand, that 
ye may warm yourselves."(3360) 

3359 The episode in the desert, hill of human interest, now closes, and we come 
to the threshold of the sacred Call to the divine ministry of Moses. Here we may 
compare this passage witli that in 27:7-14 and previous [jassages. In this passage 
we are told, after reference to Moses's [ireparation tor his high destiny, ot the 
particular sin ot Arrogance and Sacrilege ol which Pharaoh was guilt)" (28:88-89), 
how it was ])unislie(l, and with what instruuieuts in the hands ot Moses and 
Pharaoh. The notes on tlie earlier passage should be read, as explanations already 
given need not now be repeated. (R). 

3360 Note how the transition is effected from the happy earthly life of Moses 
(widi its previous eartlily storm and stress) to the new spiritual storm and stress of 
his prophetic mission. 

30. But when he came to the (fire), a voice was heard 
from the right bank of the valley, from a tree(3361) in 
hallowed ground: "O Moses! Verily I am Allah, the 
Lord of the Worlds.... 

3361 We are to sujipose the a])])earauce of a bush burning hut uol consumed 
(Exod. 8:2), a (le\iee adojited the Scottish ClnuTh iu its armorial l)eanugs. 
Scotland appareuti\' took tiial eniblem and motto (Nes tauien cousiunehatur, 
'nevertiieless it was not consumed) Irom the Synod of tiie Retonned Church of 
France, which had adopted it in 1583. (I am indebted for this information to the 
Rev. D.Y. Robertson, Chaplain of the Church of Scotland in Simla , India ). The 
real explanation of the Burning Bush will be found in 27:8. n. 3245: it was not a 
fire, but a reflection of the Glory of God. 

31. "Now do thou throw thy rod!" but when he saw it 
moving (of its own accord) as if it had been a snake, 
he turned back in retreat, and retraced not his steps: 
O Moses!" (It was said), "Draw near, and fear not: for 
thou art of those who are secure. (3362) 

3362 The verbal meaning is: 'you have nothing to tear from what appears to be a 
snake: it is a snake, not for you, but for Pharaoh." But there is a deeper meaning 
Ijcsides. Moses had now l>een called to a higher and s])iritual mission, lie had to 
meet the had ed ot the Eg>'ptians and circumvent tiieir trickery and magic. He had 
now the security of Faith: in all dangers and difficulties Allah would guide and 
protect him, for he was actually in Allah's service, one of the Elect. 

32. "Move thy hand into thy bosom, and it will come forth 
white without stain (or harm), and draw thy hand 
close to thy side (to guard) against fear.(3363) Those 
are the two credentials from thy Lord to Pharaoh and 
his Chiefs: for truly they are a people rebellious and 
wicked." 

3363 Literally, "draw thy wing close to thy side, (away) from fear". When a bird is 
frightened, it ruffles its wings and prepares to fly away, but when it is calm and 
composed, it sits with its wings drawn close to its sides, showing a mind secure 
from darker: Cf. also n. 2550 to 20:22. 

33. He said: "O my Lord! I have slain a man among them, 
and I fear(3364) lest they slay me. 

3364 It is not that Moses is not reassured Irom all fear on account of the apyjarent 
snake which his rod had hecome, or from the sacred and imfamiliar surroundings 
in which he found himself. On this jjoint his heart had heen completely assured. 
But he is still new to his mission, and the future is ohscure to his mind. Pharaoh 
was after him, to take his life, and apparently witli good cause, because one of 
Pharaoh's men had been slain at his hands. And now he is commanded to go to 
Pharaoh and rebuke him and his Chiefs. The inner doubts and difficulties of his 
human mind he frankly lays before his Lord, and asks for a litde human and 
visible support, which is granted him at once, viz;/the help of his brother Aaron. 



34. "And my brother Aaron - He is more eloquent in 
speech than I: so send him with me as a helper, to 
confirm (and strengthen) me: for I fear that they may 
accuse me of falsehood." 

35. He said: "We will certainly strengthen thy arm 
through thy brother, and invest you both with 
authority, so they shall not be able to(3365) touch 
you: with Our Sign shall ye triumph,- you two as well 
as those who follow you."(3366) 

3365 To touch you: to approach you anywhere near, in the wonders and Signs 
that you will show them under the divine authority with which you are invested. 

3366 The potency of Allah's Light is such that its divine rays reach the humblest of 
those who seek after Him. The Prophets can certainly work wonders, but their 
sincere followers in Faith can do so also in their own spheres. Wonders may 
appeal to people, but tlie\' are not the highest Signs of Allah's workings and they 
are around us every day in our lives. 

36. When Moses came to them with Our clear signs, they 
said: "This is nothing but sorcery(3367) faked up: 
never did we head the like among our fathers of 
old!"(3368) 

3367 This is what Moses was thinking ol \\ hcii he had said: " rhc\' iua\' accuse ine 
oi ialsehood". To accuse the ])urest Truth ol King is a favourite trick of tliose 
whose chiei stock in trade is (lece])tion and sorcery and catching the attention of 
the vulgar by arts adapted to tlieir ignorant mintls! 

3368 'As to this higher talk of the worship of the One true God, why, our 
ancestors have worshipped power and patronage, as concentrated in Pharaoh, 
from the most ancient times!' 

37. Moses said: "My Lord knows best who it is that 
comes with guidance from Him and whose end will be 
best in the Hereafter: certain it is that the wrong- 
doers will not prosper. "(3369) 

3369 Cf. ():1H.'). The only argument m such a case is an a])])eal to Allah and to the 
ultimate Future. Both ol these ap])eals re(|uire I'aith. But e\en il \<>ii do not rely 
on anjlhing so high, you can see that Falsehood or evils ciysbillised in ancestral 
customs are not going to do any one any good. 

38. Pharaoh said: "O Chiefs! no god do I know for 
you(3370) but myself: therefore, O Haman! light me a 
(kiln to bake bricks) out of clay, and build me a 
lofty(3371) palace, that I may mount up to the god of 
Moses: but as far as I am concerned, I think (Moses) 
is a liar!" 

3370 Pharaoh claimed, himself, to be God-not only one god among many, but the 
only god: "I am your Lord Most High": 79:24. At any rate he did not see why his 
people should worship any one but him. 

3371 I understand his speech lo his minister Hainan lo he sarcastic. But some 
Commentators have taken it ver>' seriously antl imagined that he actually thought 
of reaching the heavens by building lofty towers (Cf. 40:36). 

39. And he was arrogant and insolent in the land, beyond 
reason,- He and his hosts: they thought that they 
would not have to return to Us!(3372) 

3372 They did not believe in the Hereafter. They did not understand that every 
deed must have its inevitable consequence, good, or evil, unless the Grace of 
Allah intervenes to save us from ourselves! 

40. So We seized him and his hosts, and We flung them 
into the sea:(3373) Now behold what was the end of 
those who did wrong! 

3373 Pharaoh and his hosts were drowned in the sea in their pursuit ot the 
Israelites: see 7:1H()-1'?(). riie\' are the type ot men who lead-only to Destruction. 
They invite, not to Peace and Happiness, but to the Fire of Wrath, mutual En\'y, 
and Hatred. 

41. And we made them (but) leaders inviting to the Fire; 
and on the Day of Judgment no help shall they find. 



264 



The Noble Qur'an 



42. in this world We made a curse to follow them:(3374) 
And on the Day of Judgment they will be among the 
loathed (and despised). 

3374 Power and patronage may be lauded by sycophants and selfish place- 
hunters; but when they are misused, and when their exposure causes their fall, 
they suffer ignominy even in this life. If they man;^e to escape exposure while 
alive, it often happens that they are found out after their death, and the curses of 
many generations follow those whose op[)rcs,sions and wrongdoing spoiled the fair 
face of Allah's earth. But even this is nothiug to the true Punishment that will 
come in the Hereafter. There, true values will be restored, and some of the 
highest and mightiest will be in the lowest depths of degradation. 

43. We did reveal to Moses the Book after We had 
destroyed the earlier generations, (to give) Insight to 
men, and guidance and Mercy, that they might receive 
admonition. (3375) 

3375 After the dcstiuction of tlie Pharaonic Pyranny and other similar Tyrannies 
before them, Allah began a new r^e of Revelation, the age of Moses and his Book. 
Humanity began as it were with a clean slate again. It was a lull Revelation (or 
Shari'ah ') which may be looked at from three points of view: { 1 ) as Light or Insight 
for men, so that they should not grope in darkness; (2) as a Guide to show them 
the Way, so that they should not be misled into \vrong Paths; and (3) as a Mercy 
h'oni Allah, so llial In' lollowing llie Wax may rccene Allah's Forgiveness and 
Grace. In 6:91, we lia\"c a rcterencc lo Light and (Juidanee in connection with the 
Revelation <>i Moses, and in 6:1,'>4 \vc lia\e a reiercnce lo Guidance and Mercy in 
the same connection. Here all diree are combined, vnth die substitution ot B^sn'ir 
fosrNur. Basa'ir is the plural of Basirah, and also be translated Proofs, as I have 
done in 6:104 Cf.zko 7:203, n. 1175, where the word is translated "Lights". 

44. Thou wast not on the Western(3376) side when We 
decreed the Commission to Moses, nor wast thou a 
witness (of those events). 

3376 The Sinai Peninsula is in the northwest comer of Arabia . But the reference 
here is, I think, to the western side of the valley of liiwa. Mount Tur , where 
Moses received his prophetic commission, is on the western side of the valley. 

45. But We raised up (new) generations, and long were 
the ages(3377) that passed over them; but thou wast 
not a dweller among the people of Madyan, rehearsing 
Our Signs to them; but it is We Who send messengers 
(with inspiration). (3378) 

3377 That is, there were many generations that passed between Moses and the 
Prophet. Yet he knew by inspiration of the events of those times. Even if he had 
lived then, he could not have known the c\"cnts that took [jiace among the 
Midianites, except by inspiration, as he did not dwell among them. 

3378 Though thou was not among the Midianites, Our inspiration has told thee 
of the momentous events that took place among them when Moses was with them. 
This is itself a Sign that should make thy people understand. 

46. Nor wast thou at the side of (the Mountain of) Tur 
when we called (to Moses). Yet (art thou sent) as 
Mercy from thy Lord, to give warning to a 
people(3379) to whom no warner had come before 
thee: in order that they may receive admonition. 

3379 This people \\"as Quraysli. ' Though thou didsl nol see how Moses was 
invested with the pro])lietic ollice at Mount Tur , thou hast had similar experience 
thyself, and W e ha\ e sent lliee to Quraysh to warn them of all their sins, and to 
re[)enl and come into the Faith'. 

47. If (We had) not (sent thee to the Quraish),- in case a 
calamity should seize them for (the deeds) that their 
hands have sent forth, they might say: "Our Lord! why 
didst Thou not(3380) sent us a messenger? We should 
then have followed Thy Signs and been amongst those 
who believe!" 

3380 Now that a wamer has co me among them with all the authority that 
previous Messengers possessed and with all the knowledge which can only come 
by divine inspiration, they have no excuse left whatever. They cannot say, "No 
wamer came to us.' If any evil comes to them, as the inevitable result of their ill- 
deeds, they cannot blame Allah and say that they were not warned. 0^20:134. 

48. But (now), when the Truth has come to them from 
Ourselves, they say, "Why are not (Signs) sent to him. 



like those which were sent to Moses?"(3381) Do they 
not then reject (the Signs) which were formerly sent 
to Moses? They say: "Two kinds of sorcery, each 
assisting the other!"(3382) And they say: "For us, we 
reject all (such things)!" 

3381 When a Revelation is sent to them, in the Qur'an, adapted to all their needs 
and the needs of the time they live in, they hark back to antiquity. The Prophet 
was in many respects like Moses, but the times in which he lived were different 
from the times of Moses, and his age did not suffer fnjm the deceptions of 
sorcen', like that of Moses. The remedies which his age and future ages rcfiuired 
(lor his Message was uni\"ersal) were dillerent. His miracle ol the Qur'an was 
different antl most permanent tiian tiie Rod antl tiie Radiant- White Hand of 
Moses. But supposir^ that Quraysh had been humoured in their insincere 
demands, would they have believed? Did they believe in Moses? They were only 
put uf) by tlie jews to make objections which they themselves did not believe in. 

3382 Moses \vas called a sorcerer by the Eg\'j)tians, and the wonderful words of 
the Qur'an were called sorcery hy Quraysh. As tiie Qur'an confirmed tiie Message 
of Moses, Quraysh objectors said that they were in collusion. Quraysh did not 
beheve in Allah's Revelation at all. 

49. Say: "Then bring ye a Book from Allah, which is a 
better guide than either of them, that I may follow it! 
(do), if ye are truthful!" 

50. But if they hearken not(3383) to thee, know that 
they only follow their own lusts: and who is more 
astray than one who follow his own lusts, devoid of 
guidance from Allah, for Allah guides not people given 
to wrong-doing. 

3383'riie\' were challenged to produce sonietiiing better, to be a guide in life. But 
as diey could not, it was evident tiiat their objections were fractious. They were 
only following their own selfish lusts of power, monopoly, and exploitation of the 
poor and ignorant How can such people receive guidance? 

51. Now have We caused the Word to reach them 
themselves, in order that they may receive 
admonition. (3384) 

3384 Before this Quraysh might have said that the Word of Allah had come to 
the Hebrew s in their tongue or in Greek, which was used by the Hebrews in the 
time of Jesus. .Now tliat Word is brought to thcirown doors, in their own Arabic 
tongue, by a man of their own race and family. Surely they have no excuse now for 
remaining strangers to the higher moral and spiritual law. 

52. Those to whom We sent the Book before this,- they 
do believe in this (revelation): 

53. And when it is recited to them, they say: "We believe 
therein, for it is the Truth from our Lord: indeed we 
have been Muslims (bowing to Allah.s Will) from 
before this.(3385) 

3385 There were Christians and Jews who recognised that Islam was a logical and 
natural de\"elopnient of Allah's re\"elations as gi\en in earlier ages, and they not 
only welcomed and acce])led Islam, l)ul claimed, and rightiy, tiiat they had always 
been Muslims. In tiiat sense Adam, Xoah, Abraham, Moses, and Jesus had all 
been Mushms. (R). 

54. Twice will they be given(3386) their reward, for that 
they have persevered, that they avert Evil with Good, 
and that they spend (in charity) out of what We have 
given them. 

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missing. This text is missing. This text is missing. This text is missing. This text is 
missing. This text is missing. 

55. And when they hear vain talk, they turn away 
therefrom and say: "To us our deeds, and to you 
yours;(3387) peace be to you: we seek not the 
ignorant." 

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265 



The Noble Qur'an 



56. It is true thou wilt not be able to guide every 
one(3388) whom thou lovest; but Allah guides those 
whom He will and He knows best those who receive 
guidance. 

3388 This text is missing. Tliis text is missing. This text is missing. This text is 
inissing. This text is missing. This text is missir^. This text is missir^. This text is 
missing. This text is missing. 

57. They say: "If we were to follow the guidance with 
thee, we should be snatched away(3389) from our 
land." Have We not established for them a secure 
sanctuary, to which are brought as tribute fruits of all 
kinds,- a provision from Ourselves? but most of them 
understand not. 

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missing. This text is missing. This text is missir^. This text is missing. This text is 
missing. This text is missing. 

58. And how many populations We destroyed, which 
exulted in their life (of ease and plenty)! now those 
habitations of theirs, after them, are deserted,- All but 
a (miserable) few! and We are their heirs!(3390) 

3390 A life of ease and [jlenty is nothing to boast of. Yet people or cities or 
ei\ilisations grow insolenlh" ])rou(l ol sucli ihings. There were many sneh in the 
])ast, which are now" mere nanic^! 1 licir \cr\' ;iilc^ arc deserted in most cases, or 
l)nried in the debris ol ages. Indo-l'al^islan sui)conlinent is hdl of snch sites nearly 
e\en'where. I'he sites ot Ilarappa and Mobenjo Daro are ibe niosl ancient 
bitlierto uneartlied in Pakistan , and they are themselves in layers covering 
centuries of time! And how many more there may be, of which we do not know 
even names! Fatehpur-Sikri was a magnificent ruin within a single generation. And 
there are thousands of Qasbas once flourishing ami now reduced to small villages 
or altogether deserted. Bui Allah is niercilul and just. He does not destroy or 
degrade a people until they have had full opportunities of tiu-ning in repentance to 
llim and they have deliberately rejected His Law and continued in the practice of 
iniquity. 

59. Nor was thy Lord the one to destroy a population 
until He had sent to its centre a messenger, 
rehearsing to them Our Signs; nor are We going to 
destroy a population except when its members 
practise iniquity. 

60. The (material) things which ye are given are but the 
conveniences of this life and the glitter thereof;(3391) 
but that which is with Allah is better and more 
enduring: will ye not then be wise? 

3391 The good fliings in this life have tlieir uses and sene their convenience. But 
they are fleeting and flieir \ alue is infinitely lower than that ot Trufli and .lustice 
and Spiritual W'ell-benig, the gills wiiicli come as il were Ironi the \er\' Presence 
of Allah. No wise soul will be absorbed in die one and neglect the odier, or will 
hesitate for a moment if it comes to a choice between them. 

61. Are (these two) alike?- one to whom We have made a 
goodly promise, and who is going to reach its 
(fulfilment),(3392) and one to whom We have given 
the good things of this life, but who, on the Day of 
Judgment, is to be among those brought up (for 
punishment)? 

3392 The two classes ot people are: (1) those who have laitli in the goodly 
promise of Allah to the righteous, and who are doing everything in life to reach 
the fulfilment of that promise, i.e., those who believe and work righteousness, and 
(2) those who are ungrateful for such good things in this life as Allah has bestowed 
on them, by worshipping wealth or power or other symbols or idols of their fancy, 
i.e., those who reject Faith and lead evil lives, for which they will have to answer in 
the Hereafter. The two classes are poles asunder, and their future is described 
below. 

62. That Day ((Allah)) will call to them, and say "Where 
are my 'partners'?- whom ye imagined (to be 
such)?" 

63. Those against whom the charge(3393) will be 
proved, will say: "Our Lord! These are the ones whom 



we led astray: we led them astray, as we were astray 
ourselves: we free ourselves (from them) in Thy 
presence: it was not us they worshipped. "(3394) 

3393 This and the next verse are concerned with the examination of those who 
neglected truth and righteousness and went after the worshi]) of false gods, r/z., 
tlieir own lusts, rhese were tlie 'partners" they associated with Allah. Insofar as 
they were embodied in false or wicked leaders, the leaders will disown 
responsibility for them. 'We ourselves went wrong, and they foUowetl our 
example, because it suited them: they worshipped, not us, but their own lusts' (Cf. 
11. 4017) 

3394 Ct. 10:28 . false worship often names others, but really it is the worsliip <)f 
the Self The otiiers whom they name will ha\ e nothing to do with them when flic 
awful Penalty stands in the sight of both. Tlien each wrongdoer will lia\e to look 
to his own case. The wicked will then realise the gravity of the situation and wish 
that they had accepted the true guidance of Allah's Messengers. 

64. It will be said (to them): "Call upon your 'partners' 
(for help)" :they will call upon them, but they will not 
listen to them; and they will see the Penalty (before 
them); (how they will wish) 'if only they had been 
open to guidance! ' 

65. That Day (Allah) will(3395) call to them, and say: 
"What was the answer ye gave to the messengers?" 

3395 Now we come to the exaiiiination ol diose who rejected or persecuted 
Allah's Messengers on the earth. It may be ibe same men as those mentioned in 
28:(i2-(i 1, but this is a dilferent coiinl in the charge. 

66. Then the (whole) story that Day will seem obscure to 
them(3396) (like light to the blind) and they will not 
be able (even) to question each other. 

3396 In their utter confusion and despair their minds will be blank. The past will 
seem to them mireal, and the present unintelligible, and they will not even be able 
to consult each other, as every one's state will be the same. 

67. But any that (in this life) had repented, believed, and 
worked righteousness, will have hopes to be among 
those who achieve salvation. 

68. Thy Lord does create and choose as He 
pleases:(3397) no choice have they (in the matter): 
Glory to Allah, and far is He above the partners they 
ascribe (to Him)! 

3397 As He pleases: according to His own Will and Plan. Allah is not dependent 
on other people for ad\ice or help. He has no partners. All creation is an act of 
His Will, an<l no one can direct llim how or wh\" certain things should be. 
because He is supreme in wisdoin and knowledge, lie chooses Ills inessengcrs 
also by His own uiiletleied clioice. liis])iration or spiritual knowledge and dignity 
cannoi he judged by our relati\"e or temjjoraiy standards. Worldly greatness or 
e\'en wisdom do not necessanh' go wifli s])iritual insight. 

69. And thy Lord knows all that their hearts conceal and 
all that they reveal. (3398) 

3398 Men may form all sorts of vain wishes or conceal their designs. But Allah's 
Will is supreme, and nothing can withstand its fulfilment 

70. And He is Allah. There is no god but He. To Him be 
praise, at the first and at the last: for Him is the 
Command, and to Him shall ye (all) be brought back. 

71. Say: See ye? If Allah were to make the Night(3399) 
perpetual over you to the Day of Judgment, what god 
is there other than Allah, who can give you 
enlightenment? Will ye not then hearken? 

3399 In the physical world the Night and Day are both blessings, the one for rest 
and the other for work, and the alternation itself is one of the mercies of Allah, 
and none but He can give us these blessings. If we were perjjetually resting, or 
screened from the light, our faculties would be blunted and we should be worse 
than (lead. If we were peryjctnalh' working, we should be tired, and we should also 
be dead in anolher way. This daily miracle kee])s us alive and prepares ns, in this 
our probationary lite, for our fmal destiny in the Hereafter. So in the spiritual 
world. Some kinds of ignorance-such as ignorance of what is coming in the future- 
are necessary to conserve our powers and give rest to our minds and spirits, but if 

266 



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we were to remain ignorant perpetually, we should be spiritually dead. In the same 
way our spiritual strivings require periodical alternations to rest in the form of 
attention to our temporal concerns: hence ihe justification of a good and pure life 
on the plane of this eartli also. Also, m the \\ ()rl(l's liisloi x", lliere are ])eriods when 
a living messenger stimulates intense spiritual acti\"ity, and periods when it is 
comparative !>■ (|iiiescenl (die so-called Dark Ages); hul both are exam])les ot the 
working of Allah's Plan ot wisdom antl mercy. But this applies only up to the Day 
of Judgement After that we shall be on another plane altogether. 

72. Say: See ye? If Allah were to make the day perpetual 
over you to the Day of Judgment, what god Is there 
other than Allah, who can give you a night in which ye 
can rest? Will ye not then see?(3400) 

3400 hiverse 71 was mentioned a "perpetual Night," for which the faculty of 
"hearkening" was appropriate, as all light was shut out In this verse a perpetual 
Day is mentioned, for which the faculty of "seeing" is appropriate. Through many 
doors can the higher knowledge enter our souls. Shall we not use each of them as 
the occasion demands? 

73. It is out of l-iis Mercy that He has made for you Night 
and Day,- that ye may rest therein, and that ye may 
seeic of his Grace;- and in order that ye may be 
grateful. 

74. The Day that He wili(3401) call on them. He will say: 
"Where are my 'partners'? whom ye imagined (to be 
such)?" 

3401 Cf. 28:62 above. The reminiscence of the words closes and rounds off the 
argument of this Section. 

75. And from each people shall We draw a 
witness,(3402) and We shall say: "Produce your 
Proof": then shall they Icnow that the Truth is in Allah 
(alone), and the (lies) which they invented will leave 
them in the lurch. (3403) 

3402 C'l. i: 11 . riie Pr()])het Iroin each Peoijle or Xaliou hear tesliuiony that 
he preached the tiue gospel ot Unity, and tlie People who rejected liim will be 
asked to show the Proof or authority on which they rejected him: Cf. 2:111. 

3403 In that new world, Allah will be the only Truth or Reality, and all the fancies 
or lies, which had been invented in this world of reflected or relative truths mixed 
with illusions, will have vanished, and left those who relied on them in the lurch. 
Cf. 6:24 . 

76. Qarun was doubtless,(3404) of the people of Moses; 
but he acted insolently towards them: such were the 
treasures We(3405) had bestowed on him that their 
very keys would have been a burden to a body of 
strong men:(3406) Behold, his people said to him: 
"Exult not, for Allah loveth not those who exult (in 
riches). 

3404 Qarun is identified with the Korah of the English Bible. His story is told in 
Num. lf):l-H,'). He aud his lollowers, uunihcring men, rose in rebellion 
against Moses aud Aarou, on llie ground that their ])osilH)u and lame iu the 
congregation entitled them to e(}ualit\' iu spiritual matters vvitii die Priests-that they 
were as holy as any, and they claimed to burn incense at the sacred Altir resen'cd 
for the Priests. They had an exemplary punishment: "the earth opened her mouth, 
and swallowed them up, and their houses, and aU the men that appertained unto 
Korah, and all their goods: they, and all that appertained to them, went down alive 
into the pit, and the earth closed upon them: and they perished from among the 
congregation." 

3405 Qarun's boundless wealth is described in the Midrashim, or the Jewish 
compilations based on the oral teachings of the Sjnagogues, which however 
exaggerate tlie weight of the keys to be the e(|uivalent of tlie load ol HOO mules! 

3406 ' Us hnh: a body of men, here used indefinitely. It usualh' im])lics a l>o(l\' ot 
10 to 40 men. The old-lashioned keys were l>ig aud heavy, and il there were 
hundreds of treasure chests, tlie ke\'s must have been a great weight. As the\' \\'ere 
travelling in the desert, the treasures were presumably left behind in Eg\i)t , and 
only the keys were carried. The disloyal Qarun had left his heart in Egypt , with 
his treasures. 

77. "But seek, with the (wealth) which Allah has 
bestowed on thee, the Home of the Hereafter,(3407) 
nor forget thy portion in this world: but do thou good, 
as Allah has been good to thee, and seek not 



(occasions for) mischief in the land: for Allah loves not 
those who do mischief." 

3407 That is, 'spend your wealth in charit>' and good works. It is Allah Who has 
gi\'en il to you, and \'ou should spend it in Allah's cause. \<>r should \"<>u lorget 
the Icgilimale needs ol lliis Hie, as misers do, aud uio^l pe<)])le become miners 
who tliiuk too e\clusi\"el\' ol their wealth. II wealtii is nol used ])r<)perly, lliere are 
three e\ils tiiat lollow: (1) its ])ossessor nia\' he a miser and lorget all claims due to 
himself and those about him; (2) he may forget tlie higher needs ot die poor and 
needy, or the good causes which require support; and (3) he may even misspend 
on occasions and cause a great deal of harm and mischief.' Apparently Qarun had 
all three vices. 

78. He said: "This has been given to me because of a 
certain knowledge which I have. "(3408) Did he not 
know that Allah had destroyed, before him, (whole) 
generations,- which were superior to him in strength 
and greater in the amount (of riches) they had 
collected? but the wicked are not called (immediately) 
to account(3409) for their sins. 

3408 He was so bUnd and arrogant that he thought that his own merit, knowledge, 
and skill or cleverness had earned him his wealth, and that now, on account of it, 
he was superior to everybody else and was entided to ride rough-shod over them. 
Fool!-he was soon pulled up by Allah. 

3409 Even Qarun was given a lor^ run of enjoyment with his fabulous wealth 
before he had to be removed for the mischief he was doing. 

79. So he went forth among his people in the (pride of 
his wordly) glitter. Said those whose aim is the Life of 
this World: "Oh! that we had the like of what Qarun 
has got! for he is truly a lord of mighty good 
fortune!"(3410) 

3410 When he was in the hey-day of his glor>', worldly people envied him and 
thought how happy they would be if they were in his place. Not so the people of 
wisdom and discernment. They knew a more precious and lasting wealth, which is 
described in the next verse. 

80. But those who had been granted (true) knowledge 
said: "Alas for you! The reward of Allah (in the 
Hereafter) is best for those who believe and work 
righteousness: but this none shall attain, save those 
who steadfastly persevere (in good)." 

81. Then We caused the earth(3411) to swallow up him 
and his house; and he had not (the least little) party 
to help him against Allah, nor could he defend himself. 

3411 Seen. 3404 above. Cf. also 16:45 and n. 2071. Besides the obvious moral in 
the literal interpretation of the story, that material wealth is fleeting and may be a 
temptation and a cause of fall, there are some metaphorical implications that 
occur to me. (1) Qarun was with Israel in the wilderness, even his material wealth 
was <)f no use to him there; he had the mere empty keys; material wealth has no 
value in itself, hut only a relati\"e and local value. (2) In body he was with Israel in 
the wilderness, but his heai t was in Egypt with its fertilily and its slaver>'. Such is 
the case of many hypocrites, who like to be seen in righteous company but whose 
thoughts, longir^s, and doings are inconsistent with such company. (3) There is no 
good in this life but comes from Allah. To think otherwise is to set up a false god 
besides Allah. Our own merits are so small that they should never be the object of 
our idolatry. (4) If Qarun on account of his wealth was setting himself up in rivalry 
with Moses and Aaron, he was blind to the fact tliat spiritual knowledge is far 
above any little cleverness in worldly affairs. Mob-leaders have no position before 
spiritual guides. 

82. And those who had envied his position the day before 
began to say on the morrow: "Ah! it is indeed Allah 
Who enlarges the provision(3412) or restricts it, to 
any of His servants He pleases! had it not been that 
Allah was gracious to us. He could have caused the 
earth to swallow us up! Ah! those who reject Allah will 
assuredly never prosper." 

3412 Provision or Sustenance, l>oih liierally and figuratively: wealth and material 
tilings in life as well as the tilings that sustain our higher and spiritual faculties. The 
rabble, that a<lmired Qarun's wealth when he was in worldly prosperity', now sees 
the other side of the ciuestion and understands that there are other gifts more 
precious and desirable, and that these may actually be withheld from men who 
enjoy wealth and worldly prosperity. In fact it is false prosperity, or no prosperity 

267 



The Noble Qur'an 



in the real sense of the word, which is without spiritual well-being (Cf. 29:17, 
30:37, and 39:52). 

83. That Home of the Hereafter We shall give to those 
who intend not high- handedness or mischief on 
earth:(3413) and the end is (best) for the righteous. 

3413 I ligh-luindcdncss or arrogance, as opposed to submission to the \\ ill ol 
Allah, Islam. Mischief, as opposed to doing good, bringing forth fruits of 
righteousness. It is the righteous who will win in the end. 

84. If any does good, the reward to him is better than his 
deed; but if any does evil, the doers of evil are only 
punished (to the extent) of their deeds.(3414) 

3414 A good deed has its sure reward, ;uk1 that reward will be better than the 
merits of the doer. An evil deed may be forgiven by repentance, but in any case 
will not be punished with severer penalty than justice demands (C€ 18:30 and 
36:54). 

85. Verily He Who ordained(3415) the Qur'an for thee, 
will bring thee back to the Place(3416) of Return. Say: 
"My Lord knows best who it is that brings true 
guidance, and who is in manifest error."(3417) 

3415 That is: order in His wisdom and mercy that the Qur'an should he revealed, 
containing guidance tor conduci in this Hie and the next, and turther ordered that 
it should l)e read out and taught and its princi])les obser\"e(i in practice. It is 
l)ccause oi this teaching and preaching that the Holy Prophet was ])ersecuie<l, [)ut 
as Allali sent tlie Quran, He will see that those who follow it will not eventually 
suffer, but be restored to happiness in the Place of Return, for which see next 
note. 

3416 Pldce of Return: (1) a tide of Makkah; (2) the occasion when we shall be 
restored to the Presence ol our Lord. It is said that this verse was revealed ntj 
iiJihi, on the road from Makkah lo Madinali, a short distance troni Makkah, on 
the Hijrah journey. I he Prophet was sad at heart, and tliis was given as 
consolation to him. If this was the particular occasion, the general meaning would 
refer the Place of Return to the occasion of the Resurrection, when all true values 
will be restored, however they may be disturbed by the temporary interference of 
Evil in this life. 



3417 Allah knows the true from the false, and if we are persecuted for our Faith 
and attacked or spoken ill of because we dare to do right, our surest refuge is an 
appeal to Allah rather than to men. 

86. And thou hadst not expected that the Book would be 
sent to thee except as a Mercy from thy Lord:(3418) 
Therefore lend not thou support in any way to those 
who reject (Allah's Message). (3419) 

3418 Revelation and the preaching of rruth may in the beginning bring 
persecution, conflict, and sorrow in its train; hut in realit\' it is the truest mercy 
from Allah, which conies e\"en without our expecting it, as it came to the Prophets 
without their consciously asking for it. Uliis is proved in the histor>' of Moses 
related in this Surah, and the history of the Holy Prophet which it is meant to 
illustrate. 

3419 If Allah's Message is unpalatable to and is rejected hy it, those who 
accept it may {in tlieir natural human feelings) sonictinies wonder that such should 
be the case, and whether il is realh' Allah's Will thai the conllict which ensues 
should be pursued. Any such hesitation would lend unconscious support to tlie 
aggressions of evil and should be discarded, llie senant of Allah stands forth 
boldly as his Mujuiiid (fighter of tlie gootl fight), daring all, and knowing that Allah 
is behind him. 

87. And let nothing keep thee back from the Signs of 
Allah after they have been revealed to thee: and invite 
(men) to thy Lord, and be not of the company of those 
who join gods with Allah. (3420) 

3420 The soldier of Allah, having taken up the fight against Evil, and knowii^ that 
he is in loucli \\\\\\ the true Light, never yields an inch of ground. He is always to 
the fore in in\ ill^^ others to his o\\ ii ranks, but he himself refuses to be with those 
who \voi>ilii]) ainlhing else l)ut Allah. 

88. And call not, besides Allah, on another god. There is 
no god but He. Everything (that exists) will perish 
except His own Face. (3421) To Him belongs the 
Command, and to Him will ye (all) be brought back. 

3421 This sums up the lesson ot the whole Surah. The only Klernal Reality is 
Allah. The whole phenomenal world is subject to flux and change and will pass 
away, but He will endure forever. (R). 



29 . Al 'Ankabut (The Spider) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. A.L.M.(3422} 

3422 For these Abbre\iale(l Ixtlers see ii. 2.3 to 2:1. \Ve are asked to contrast, in 
our ]>reseiil lile the real inner Hie against the outer lile, and learn Ironi the ])ast 
about llie struggles of the soul which iqihold Allah's Trufli, against the 
cuvironmeut ot evil which resists it, and to turn our tliouglits to die Ma'^d, or 
man's future destiny in the Hereafter. 

2. Do men think that they will be left alone on saying, 
"We believe",(3423) and that they will not be tested? 

3423 Mere lip profession ot Faith is not enough. It must he tried and tested in 
the real tiirnioil ol lile. 'Flic (esl will he a])])lie(l in all kinds ol circunislaiiccs. in 
iii(li\i<liKil hic and in relation to the eii\"iroiiiiieiil around iis, lo sec wliclhcr we 
can stn\e coiislaiith' and ])ut Allah al)o\e Sell. Much ])aiii, sorrow, and self- 
sacritice may be uecessaiy, not because tlie\' are good in iheinsehes, l>ut because 
they will purify' us, like fire applied to a goldsmith's crucible to burn out the 
dross. 



3. We did test those before them, and Allah will 
certainly know(3424) those who are true from those 
who are false. 

3424 The word "know" is used here more in the sense of testing than of actjuiring 
knowledge. Allah is All-Knowing: He needs no test to increase His own 
knowledge, but the test is to burn out the dross within ourselves, as explained in 
the last note. 

4. Do those who practise evil think that they will get the 
better of Us? Evil is their judgment!(3425) 

3425 It tiie cucmics ot Truth imagine that they will "be tirst" hy destioying Fruth 
before it takes root, they are sadly at fault, for their own persecution may help to 
plant Allah's Truth more firmly in men's hearts. 

5. For those whose hopes are in the meeting with 
Allah(3426) (in the Hereafter, let them strive); for 
the term (appointed) by Allah is surely coming(3427) 
and He hears and knows (all things). 

3426 The men of Faith look forward to Allah. Their quest is Allah, and the 
object of their hopes is the meeting with Allah. They should strive with might 



268 



The Noble Qur'an 



and main to serve Him in this life, for this life is short, and the Term appointed 
for their probation will soon be over. 

3427 The 'I'crni (:ij:iJ) may signify: (1) the time appointed tor dealh, which ends 
tlie probation of this life; (2) the time appointed for this lite, so tliat we ean 
prepare for the Hereafter; the limit will soon expire. In either case the ultimate 
meaning is the same. We must strive now and not postpone anythir^ for the 
future. And we must realise and remember that every prayer we make to Allah is 
heard by Him, and mat every unspoken wish or motive of our heart, good or 
bad, is knowTi to Him, and goes to swell our sfjiritnal aeeount. 

6. And if any strive (with miglit and main), they do so 
for their own souis:(3428) for Allah is free of all 
needs from all creation. 

3428 All our stri\ing ensures to our own spiritual benefit. When we speak of 
sen'iiig Allah, ii is not thai we eonter aii\' l)eiiefir on Him. For He has no needs, 
and is independent ot all His Creation (CI. 14;H). In eonforming to His Will, we 
are seeking our own good, as in yielding to evil we are doir^ harm to ourselves. 

7. Those who believe and work righteous deeds,- from 
them shall We blot out all evil (that may be) in 
them,(3429) and We shall reward them according to 
the best of their deeds. 

3429 In striving to purify our Faith and Life, we are enabled to avoid the 
consequences of our misdeeds for Allah will forgive any evil in our past, purify 
any tendencies towards evil which we may have inherited from that past, and 
help to the attainment of a Future based on the best of what we have done rather 
tlian on the poor average of our own merits. The atonement or expiation is by 
Allah's Mercy, not by our merits or the merits or sacrifices of anyone else (Cf. 
46:16). (R). 

8. We have enjoined on man kindness to parents: but if 
they (either of them) strive (to force) thee to join 
with Me (in worship) anything of which thou hast no 
knowledge/(3430) obey them not. Ye have (all) to 
return to me, and I will tell you (the truth) of all that 
ye did. (3431) 

3430 That is, no eertaint\', in \irtiie ot the spiritual light. In matters ol taidi and 
worship, e\en parents Ime no right lo toree their ehildren. They cannot and 
must not hold up l)etore them any worship l)ut that ot the One True God. 

3431 Children and parents must all remember that they all have to go belore 
Allah's tribunal, and answer, each lor his own deeds. In cases where one set oi 
people have lawhil authorit\' o\"er another >>el ol ])eople (as in the ease ot parents 
and children), and the two diller in iin]K)rlaiii mailers like that ol Faith, the latter 
are justified in rejeeting authority: the apjiarent conllict will l>e soKed when ihe 
whole truth is revealed to all eyes in tlie Final Judgement. (Ct. i-31;I4-l,'5 and 
46:15). 

9. And those who believe and work righteous deeds,- 
them shall We admit to the company of the 
Righteous.(3432) 

3432 The picking up again of the words which began verse 7 above shows tliat 
the same subject is now pursued from another asfjcct. The expiation or reward 
which was tirst s]K>ken ot is not so much a tangi!>le thing as a restoration of status. 
'Fhe stri\"ing in righteous deeds \\'\\\ restore lallen man to the society of the 
Righteoiis-the ideal Fello\\\shi]) descril>ed in kfi*) and n. o8f). 

10. Then there are among men such as say, "We believe 
in Allah.; but when they suffer affliction in (the cause 
of) Allah, they treat men's oppression as if it were 
the Wrath of Allah. And if help comes (to thee) from 
thy Lord, they are sure to say,(3433) "We have 
(always) been with you!" Does not Allah know best 
all that is in the hearts of all creation? 

3433 Cf. 9:,>f) , and other passages where the cunning of the Hypocrites is 
exposed. The man who turns awa\' Ironi Faith in ad\ersit\' and onh" claims the 
friendship of tlie Faidilul when diere is something to be gained by it, is worthy of 
a double condemnation: first because he rejected Faith and Truth, and secondly 
because he falsely pretended to be one of those whom he feared or hated in his 
heart But nothing in all Creation is concealed from Allah. 



11. And Allah most certainly knows those who believe/ 
and as certainly those who are Hypocrites. (3434) 

3434 Cf. 29:3 above. The general opposition between Truth and Falsehood is 
now brought down to the specific case of the Hypocrites, who are against the 
Faith when struggling but swear friendship with it when it seems to be gaining 
ground. The argument is rounded off with the next two verses. 

12. And the Unbelievers say to those who believe: 
"Fol low our path/ and we wi 1 1 bea r (the 
consequences)(3435) of your faults." Never in the 
least will they bear their faults: in fact they are liars! 

3435 Besides the hypocrite there is another t\'pe of man who openly scoffs at 
Faith. 'Take lile as we take it,* he says: 'avc shall bear yoiu' shis.' As if they could! 
Each soul bears its own burdens, and no one else can bear them. The [jrinciple 
also a])])lies to die type of man who preaches vicarious atonement, for, if 
follow ed to its logical conclusion, it means both injustice and irresponsibility, and 
puts quite a different complexion on the nature of sin. 

13. They will bear their own burdens, and (other) 
burdens along with their own,(3436) and on the Day 
of Judgments they will be called to account for their 
falsehoods. 

3436 Besides the burdens of their own infidelity, they will bear the burden of 
deluding others with falsehood. 

14. We (once) sent Noah to his people, and he tarried 
among them a thousand years(3437) less fifty: but 
the Deluge overwhelmed them while they (persisted 
in) sin. 

3437 The story of Noah and his Flood is not told here. It is told in other places: 
e.g., see 11:25 -48 or 26:105-122- His (mly referred to here to point out that 
Noah's period lasted a long time, 950 years. (Cf. Clen. 9:28-29, where his whole 
age is declared to ha\e been 950 \ ears, ol which 850 years were alter the Flood). 
In spite of this long period, his contemporaries faile<i to listen, and they were 
destroyed but the story of the Ark remains an everlasting Sign and Warning to 
mankind-a Sign of deliverance to the righteous and of destruction to the wicked. 

15. But We saved him and the companions of the Ark, 
and We made the (Ark) a Sign for all peoples! 

16. And (We also saved) Abraham: behold, he 
said(3438) to his people, "Serve Allah and fear Him: 
that will be best for you- If ye understand! 

3438 The story of Abraham has been told in various phases in different passages. 
The ones most germane to the present passage are: 21:51-72 (his being cast into 
the fire and being saved from it); and 19:11 -50 {his voluntary' exile from the 
home ol his lathers). Here the stoiy is nol lold l>ul is referred to in order to stress 
the lollowing points; (1) Abraham's ])eo])le onh' responded to his preaching by 
ibreatenmg to burn him (29:16-18, 21); (2) e\il consorts with e\il but will have a 
rude awakening (29:25); (H) the good adhere to die good, and are blessed (29:26- 
27). Note that the passage 29:19-23 is a parenthetical comment, though some 
Commentators treat a portion of it as part of Abraham's speech. 

17. "For ye do worship idols besides Allah, and ye invent 
falsehood. The things that ye worship besides Allah 
have no power to give you sustenance: then seek ye 
sustenance(3439) from Allah, serve Him, and be 
grateful to Him: to Him will be your return. 

3439 Sustenance: in the symbolic as well as the literal sense. Seek from Allah all 
that is necessary for your upkeep and development, and for preparing you for 
your future Destiny. Lay all your hopes in Him and in no one else. Dedicate 
\ ourseh'es to His w<)rship. He will give you all that is necessary for your growth 
and well being, and you should show your gratitude to Him by conforming your 
will entirely to His ( T/.' n. 8112). 

18. "And if ye reject (the Message), so did generations 
before you: and the duty of the messenger is only to 
preach publicly (and clearly)." 

19. See they not how Allah originates creation, 
then(3440) repeats it: truly that is easy for Allah. 



269 



The Noble Qur'an 



3440 The originating of creation is the creation of primeval matter. The 
repetition of the process of creation goes on constantiy, for at every moment new 
processes arc bcinj^ called into being by the creative power of Allah, and 
according to Ilis l_;n\\s. And the final creation as far as man is concerned will be 
in the M;i':i(l, when llie whole world as man sees it will he entirely newly created 
on a dillerenl plane. As far as Allah is concerned, there is notiiing iinal-no ih^st 
and last, tor lie is infinite. He was before our First and will be after our Last, and 
if there is any meaning in these relative terms, He is the real First and the real 
Last 

20. Say: "Travel through the earth(3441) and see how 
Allah did originate creation; so will Allah produce a 
later creation: for Allah has power over all things. 

3441 Travel through the earth: again, literally as well as symbolically. If we 
actually go through this wide earth, we shall see the wonderful things in His 
Creation— the Grand Canyon and the Niagaras in Nortii America, beautiful 
harbours like that at Sydney in Australia, mountains like Fujiyama, the 
Himalayas, and l'JI)urz in Asia, llic Nile with its wondcrtul cataracts in Africa, the 
Fiords of Norway, the Geysers of Iceland, the city of tiie midnight sun in 
Tromsoe, and innmnerable wonders everywhere. But wonders upon wonders 
are disclosed in the constitution of matter itself, the atom, and the forces of 
energy, as also in the instincts of animals, and the minds and capacities of man. 
And there is no limit to these things. Worlds upon worlds are created and 
transformed every moment, within and presumably beyond man's vision. From 
what we know we can judge of the unknown, 

21. "He punishes whom He pleases, and He grants 
Mercy to whom He pleases, and towards Him are ye 
turned. (3442) 

3442 I think ihiyhi tuqhibun 'i'^ better translated "lowards Him are ye turned" than 
"towards Him will be your return", as it implies not only the return of man to 
Allah in the Hereafter (turja'un in verse 17 above) but also the fact explained in 
verse 22 that man's needs are always to be obtained from Allah: man cannot 
frustrate Allah's designs, and can have no help or protection except from Allah: 
man has always to face Allah, whether man obeys Allah or tries to ignore Allah. 
Man will never be able to defeat Allah's Plan. According to His wise Will and 
Plan, He will grant His grace or withhold it from man. 

22. "Not on earth nor in heaven will ye be able (fleeing) 
to frustrate (his Plan), nor have ye, besides Allah, 
any protector or helper." 

23. Those who reject the Signs of Allah and the Meeting 
with Him (in the Hereafter),- it is they who shall 
despair of My Mercy: it is they(3443) who will 
(suffer) a most grievous Penalty. 

3443 The emphasis is on "they" (ula'ika). It is only the people who ignore or 
reject Allali's signs and reject a Hereafter, that will find themselves in dispair and 
suffering. Allah's mercy is open to all, but if any reject His Mercy, they must 
suffer. 

24. So naught was the answer of (Abraham's) people 
except that they said: "Slay him or burn him." But 
Allah did save him from the Fire.(3444) Verily in this 
are Signs for people who believe. 

3444 See 21:()()-7(). Abraliam was cast into tiie fire, but he was unhurt, by the 
grace of Allah. So righteous people suffer no harm from the plots of the wicked. 
But they must leave the environment of evil even if they have to forsake their 
ancestral home, as Abraham did. 

25. And he said: "For you, ye have taken (for worship) 
idols besides Allah, out of mutual love and 
regard(3445) between yourselves in this life; but on 
the Day of Judgment ye shall disown each other and 
curse each other: and your abode will be the Fire, and 
ye shall have none to help." 

3445 In sin and wickedness there is as much log-rolling as in politics. Evil men 
humour each other and supp<)rt each <)ther; they call each other's rice by high- 
sounding names. They call it mutual regard or friendship or love; at the lowest, 
they call it toleration. Perhaps tiie\' flourish in tiiis life by such arts. But they 
decei\"e thenisehes, and the\' decclie each olher. What will be their relations in 
the Hereafter? They will disown each other when each has to answer on the 
principle of personal responsibility. Each will accuse the others of misleading 



him, and they will curse each other. But there will then be no help, and they 
must suffer in the Fire. 

26. But Lut had faith in Him:(3446) He said: "I will leave 
home for the sake of my Lord: for He is Exalted in 
Might, and Wise." 

3446 Lut was a nc])hc\v of Abraham. He adhered to Abraham's teaehing and 
lailh and aeee])led \<>hintary exile \vith him, tor Abraham left the home of his 
lathers in Chakhiea arid migrated io S\ria and Palestine , wliere Allah ga\"e Inm 
inerease and prosperity', and a numerous family, who upheld die Hag ot Unity 
and the Light of Allah. 

27. And We gave (Abraham) Isaac and Jacob, and 
ordained among his progeny Prophethood(3447) and 
Revelation, and We granted him his reward in this 
life; and he was In the Hereafter (of the company) of 
the Rlghteous.(3448) 

3447 Isaac was Abraham's son and Jacob his grandson, and amor^ his progeny 
was included Isma'il the eldest son of Abraham. Each of these became a 
foimtainhead of Prophecy and Revelation. Isaac and Jacob through Moses, and 
Isma'il through the Prophet Muhammad. Jacob got the name of " Israel " at 
Bediel : Gen. 32:28; and 35:10, and his progeny got die tide of The Children of 
Israel". 

3448 Cf. 29:9, and 4:69, n. 586. 

28. And (remember) Lut: behold, he said to his people: 
"Ye do commit lewdness, such as no people in 
Creation(3449) (ever) committed before you. 

3449 Cf. 7:80. A discreet reference is made to their unspeakable crimes, which 
were against the laws of nature. 

29. "Do ye indeed approach men, and cut off the 
highway?-(3450) and practise wickedness (even) in 
your councils?" But his people gave no answer but 
this: they said: "Bring us the Wrath of Allah if thou 
tellest the truth. "(3451) 

3450 They infested highways and committed their horrible crimes not only 
secrefl\', but <>])en!\' and ]niblicl\'. e\"cn in their assemblies. Some Commentators 
undcr>>Uiii(l "eultiii^ oil the lu^liwa\"" to refer to lugliwax" rohhenes: tins is 
possible, and il is also ])ossii>le lhal the crimes in their assemblies may ha\c been 
iiijusticc, rowdiiiess, etc. But die context seems to reter to their own special 
horrible crime, and the point here seems to be that fliey were not ashamed of it 
and that they practised it publicly. Degradation could go no further. 

3451 This is another instance ol their enronter\", iii addition to thai menlioned in 
7:82: the t^\() siip])lement each other. Here the point eni])liasise(l is that the\' did 
not believe in Allali or His Punishment, antl tlared Allali's Prophet Lut to bring 
about the Punishment if he could. And it did come and destroy them. 

30. He said: "O my Lord! help Thou me against people 

who do mischief!" 

31. When Our Messengers came to Abraham with the 
good news,(3452) they said: "We are indeed going to 
destroy the people of this township:(3453) for truly 
they are (addicted to) crime." 

3452 See ll:f)9-7f). The angels, who were coming on die mission to destroy the 
people who were polluting the earth witii tiieir crimes, called on their way on 
Abraham to give the good news of the birth of a son to him in his old age. When 
they told him their destination, he feared for his nephew who he knew was there. 
They reassured him and tiien came on to Lut 

3453 By translating "township" I imply the two neighbouring jjopulations of 
Sodom and (lomorrah , who had already gone too lar in their crime, their 
shamelessness, and their defiance, to profit by any mercy from Allah. 

32. He said: "But there is Lut there." They said: "Well do 
we know who is there : we will certainly save him 
and his following,- except his wife: she is of those 
who lag behind!"(3454) 



270 



The Noble Qur'an 



3454 She was not loyal to her husband. Tradition says that she belonged to the 
wicked people, and was not prepared to leave them. She had no faith in the 
mission cither of her husband or of the angels who had come as his guests. 

33. And when Our Messengers came to Lut, he was 
grieved on their account, and felt himself 
powerless(3455) (to protect) them: but they said: 
"Fear thou not, nor grieve: we are (here) to save thee 
and thy following, except thy wife: she is of those 
who lag behind. 

3455 This part of the story may be read in greater detail in 1 1 :77-83. 

34. "For we are going to bring down on the people of 
this township a Punishment(3456) from heaven, 
because they have been wicicediy rebellious." 

H4f5() riic Punisliniciii \\;is a ram ol l)nni>>U)nc, wliirli r()ni])letcly o\'envhelmed 
llie Cities, w illi p()ssii)l\' an earlh(|uake and a \<)li:"anic eru])li<)n (sec 1 1:82). 

35. And We have left thereof an evident Sign,(3457) for 
any people who (care to) understand. 

3457 The whole tract on the east side of the Dead Sea (where the Cities were 
situated) is covered with sulphurous salts and is deadly to animal and plant life. 
The Dead Sea itself is called in Arabic the Bahr Lut (the sea of Lot ). It is a 
scene of utter desolation, that should stand as a Symbol of the Destruction that 
awaits Sin. 

36. To the Madyan (people) (We sent) their brother 
Shu'aib. Then he said: "O my people! serve Allah, 
and fear the Last Day: nor commit evil on the earth, 
with intent to do mischief." 

37. But they rejected him: Then the mighty Blast(3458) 
seized them, and they lay prostrate in their homes by 
the morning. 

3458 The story of Shu'ayb and the Madyan people is only referred to here. It is 
told in 11:84-95. Their besetting sin was fraud and commercial immorality. Their 
punishment was a mighty Blast, such as accompanies volcanic eruptions. The 
point of the reference here is that they went about doing mischief on the earth, 
and ne\"er thought of the M;i':i<I or Hereafter, the particular theme <>l this 
Surah. The same point is made by the brief references in the following two 
verses to the 'Ad and the Thamud, and to Qarun, Pharaoh, and Haman, though 
the besetdr^ sin in each case was different. The Midianites were a commercial 
people and trafficked from land to land; their frauds are well described as 
spreading "mischief on the earth". 

38. (Remember also) the 'Ad and the Thamud 
(peoples):(3459) clearly will appear to you from (the 
traces) of their buildings (their fate): the Evil One 
made their deeds alluring(3460) to them, and kept 
them back from the Path, though they were gifted 
with intelligence and skill. 

3459 For 'Ad people see 7:65-72, and n. 1040, and for Thamud, 7:73-79, and n. 
1048. The remains <)f their buildings show (1) that tiicy were giftetl with great 
intelligence and skill; (2) that rlie\' were proud of their material civilisation; and 
(8) their deslruclion argues how the grealesi nialerial civilisation and resources 
cannot save a People who disobey Allah's moral law. 

3460 They were so arrogant and self-satisfied, that they missed the higher 
yjuryjose of life, and strayed clean away from the Path of Allah. Though their 
intelligence should have kept them straight, Evil made them crooked and led 
them and kept them astray. 

39. (Remember also) Qarun,(3461) Pharaoh, and 
Haman: there came to them Moses with Clear Signs, 
but they behaved with insolence on the earth; yet 
they could not overreach (Us). 

3461 For Qarun see 28:7f)-82; I'haraoii is mentioned lre(|iieiitly in the Qur'an, 
hill he is mentioned in associalion with Raman in 28:6; lor tiieir blasphemous 
arrogance and deiiance oi Allah see 28:38. They thought such a lot of 
tiiemselves, but diey came to an evil end. 



40. Each one of them We seized for his crime: of them, 
against some We sent a violent tornado (with 
showers(3462) of stones); some were caught by a 
(mighty) Blast;(3463) some We caused the 
earth(3464) to swallow up; and some We drowned 
(in the waters): (3465) It was not Allah Who injured 
(or oppressed) them:" They injured (and oppressed) 
their own souls. 

3462 For luisih (violent tornado with showers ot stones), see 17:68: this 
punishment as inllicted on the Cities o! the Plain, to whicii Lol preaciied (.> 1:H 1). 
Some C'onnnenlalors think ihat this also a])plied to 'Ad, hut iheir piinishnieiil is 
descril)ed a^> h\' a \i()lciil and iiiiscasonahle cold wind (Ihlfi; .il:]*) and ()!):()), 
such as l>lo\vs in sand slonns in ihe Aluiai, the region ot shiiting sands whicii was 
in their lerrilory. 

3463 For snyimh (Blast) see 11:57 and n. l,>fil, as also n. 1017 lo 7:78 and n. 
1996 to 1,'):7H. This is used in describing the late ot: 'Fhaniud (11:67) 
Madyan (11:94); die [jopulation to which Lut preached (L5;73); and tlie Hijr 
(15:83), part of the territory of Thamud ; also in the Parable of the City to which 
came the three Prophets, who found a single believer (36:29). 

3464 This was the fate of Qarun: see 28:81. tXalso 16:45 and n. 2071. 

3465 This was the fate of the hosts of Pharaoh and Haman (28:40) as well as the 
wicked generation of Noah (26:120). 

41. The parable of those who take protectors other than 
Allah is that of the spider, who builds (to itself) a 
house; but truly the flimsiest of houses(3466) is the 
spider's house;-(3467) if they but knew. 

3466 The Spider's house is one of the wonderful Signs of Allah's creation. It is 
made up of fine silk threads spun out of silk glands in the spider's body. There 
are many kinds of spiders and many kinds of spider houses. Two main types of 
houses may be mentioned. There is tlie tubular nest or wel), a silk-lined house or 
burrow with one or tivo trap doors. This may be called his residential or family 
mansion. Then there is what is ordinarih' called a spider's web, consisting ol a 
central point with radiating threatls running in all directions and acting as tie- 
beams to the quasi- circular concentric threads that form the body of the web. 
This is his hunting box. The whole structure exemplifies economy in time, 
material, and strength. If an insect is caught in the net, the vibration set up in the 
radiating threads is at once communicated to the spider, who can come and kill 
his prey. In case the prey is powerful, the spider is furnished with poison glands 
mdi which to kill his ])re\'. Fhe spider sits either in the centre of the web or hides 
on the underside oi a leaf or in some crevice, but he always has a single thread 
eonnecting him with his web, to kec]) him in lele])honic comnninication. The 
female spider is much bigger than the male, and in Aiabic die generic gender of 
'Ankabutis feminine. 

3467 Most of the facts in the last note can be read into die Parable. For their 
thickness, the spider's threads are very strong from die ])oint oi \"iew oi relativity, 
but in our actual world they are flimsy, especially the threads oi the gossamer 
spider floating in the air. So is the house and strength ot the man who relies on 
material resources however tine or beautiful relatively; before the eternal Reality 
they are as nothing. The spider's most cunning architecture cannot stand against 
a wave of man's hand. His poison glands are like the hidden poison in our 
beautiful worldly plants which may take various shapes but have seeds of death in 
them. 

42. Verily Allah doth know of (every thing) 
whatever(3468) that they call upon besides Him: and 
He is Exalted (in power). Wise. 

3468 The last verse told us that men, out oi s])iriliial ignorance, build iheir ho])es 
on flimsy unsubstantial things (like the sjiider's wel)) which are Ijroken by a 
thousand chance attacks ol wind and weather or tiie actions ot animals or men. If 
they cannot fully grasp tiieir own good, tiiey should seek His light. To Him 
everything is known— men's frailly, their false hopes, their questionable motives, 
the false gods whom they enthrone in their midst, the mischief done by the 
neglect of Truth, and the way out for those who have entangled themselves in the 
snares of Evil. He is All-Wise and is able to carry out all He wills, and they 
should turn to Him. 

43. And such are the Parables We set forth for mankind/ 
but only those understand them who have 
Knowledge.(3469) 



271 



The Noble Qur'an 



3469 Parables seem simple things, but their profound meaning and application 
can only be understood by those who seek knowledge and by Allah's grace attain 
it. 

44. Allah created the heavens and the earth in true 
(proportions): (3470) verily in that is a Sign for those 
who believe. 

3470 CI. ():7'-i and ii. 89fi. In all Allah's Creation, not only is there e\i<ience of 
intelligent Purpose, fitting all ])arls together with wisdom, htit also ol stipreine 
Goodness and cherishing Care, by which all needs are satisfied and all the 
highest and truest cravings iulfilled. These are like beckoning signals to lead on 
those who pray and search in Faith, those who with the most intense desire of 
their soul can pray, as in Cardinal Newman's Hymn, "Lead, kindly Light! Amid 
the encircling gloom, lead Thou me on!" 

45. Recite what is sent(3471) of the Book by inspiration 
to thee, and establish regular Prayer: for Prayer 
restrains from shameful and unjust deeds; and 
remembrance of Allah is the greatest (thing in life) 
without doubt. And Allah knows the (deeds) that ye 
do. 

3471 The tilavmt of the Qur'an implies: (1) rehearsing or reciting it, and 
publishing it abroad to the world; (2) reading it to ourselves; (3) stufhing it to 
understand it as it should be studied and understood (2:121); (1) meditating on it 
so as lo accord onr knowledge and lile and desires with il. When this is done, it 
merges into real Pra\er, and l'ra\er ]nirges us ol aiRthing (act, plan, thought, 
motn e, words) ol \\ liieh we should be ashamed or which would work injustiee to 
odiers. Sueh Prayer passes into our inmost lite and being, tor then we realise the 
Presence of Allah, and that is true dhikr {or remembrance), for remembrance is 
the bringing to mind of things as present to us which might otherwise be absent 
to us. And that is the greatest thing in life. It is subjective to us: it fills our 
consciousness with Allah. For Allah is in any case always present and knows all. 

46. And dispute ye not with the People of the Boole, 
except with means better(3472) (than mere 
disputation), unless it be with those of them who 
inflict wrong (and injury):(3473) but say, "We 
believe in the revelation which has come down to us 
and in that which came down to you; Our Allah and 
your Allah is one; and it is to Him we bow (in 
Islam)."(3474) 

3472 Mere disputations are futile. In order to achieve our purpose as true 
standard-bearers for Allah, we shall have to find true common grounds of belief, 
as stated in the latter part of this verse, and also to show by our urbanity, 
kindness, sincerit>', truth, and genuine anxiety, lor the good of others, that we are 
not cranks or merely seeking selfish or questionable aims. 

3473 Of coiu-se those who are deliberately trying to wrong or injure others will 
have to be treated firmly, as we are guardians of each other. With them, there is 
littie question of finding common ground or exercising patience, until the injury 
is j)re\"euted or stojjped. 

3474 That is, die religion oi all true and sincere men of Faitli is, or should be, 
one; and that is the ideal of Islam. 

47. And thus(3475) (it is) that We have sent down the 
Book to thee. So the People of the Book believe 
therein,(3476) as also do some of these(3477) 
(pagan Arabs): and none but Unbelievers reject our 
signs. 

3475 It is in this spirit that all true Revelation comes fi"om Allah. Allah is One, 
and His Message cannot come in one place or at one time to contradict His 
Message in another place or at another time in spirit, though there may be local 
variations according to the needs or understanding of men at any given time or 
place - 

3476 The sincere Jews and Christians found in the Holy Prophet a fulfillment of 
their own religion. For the names of some Jews who recognised and embraced 
Islam, see n. 3227 to 26:197. Among the Christians, too, the Faith slowly won 
ground. Embassies were sent by the Holy Prophet in the 6th and 7th years of the 
Hijrah to all the principal countries around Arabia, viz., the capital of the 
Bvzaiiliiie Empire (Coiistautiuo])le), the ra]Mtal of the Persian Emj)ire (Mada'in), 
the Sasainaii capital kiio\Mi to the West b\" the (Ireek iiaiiie ol C.'tesiphon, (al)oiit 
tiiirty miles soutli of modem Baghdad), Syria, Abyssinia, and Egypt. All tiiese 
(except Persia ) were Christian countries. In the same connection, an embassy 



was also sent to Yamamah in Arabia itself (east of the Hijaz) where the Banu 
Hanifah tribe was Christian, like the Harith tribe of Najran who voluntarily sent 
an embassy to Madman. All these countries except Abyssinia eventually became 
MusUm, and Abyssinia itself has a considerable Muslim [jopiilation now and sent 
some Muslim con\erts to Madiiiah in the time of the Prophet himself. As a 
generalisation, it is true diat the Jewish and the Christian jieoples as tlie\' existed 
in die seventh centuiy of tiie Christian era have fjeen mainly absorbed by Islam, 
as well as the lands in which they predominated. Remnants of tiiem built up new 
nuclei. The Roman Catholic Church conquered new lands among the northern 
((iermanic) Pagans and the Byzantine Church among the eastern (Slavonic) 
Pagans, and the Protestantism of the 16th century gave a fresh stimulus to the 
main ideas for which Islam stands, viz., the abolition of priestcraft, the right of 
private judgement, the simplification of ritual, and the insistence upon the 
simple, practical, ever\'day duties of life. 

3477 The Pagan Aiaf)s also gradually came in until they were all absorbed in 
Islam. 

48. And thou wast not (able) to recite a Book before this 
(Book came), nor art thou (able) to transcribe it with 
thy right hand:(3478) In that case, indeed, would the 
talkers of vanities have doubted. 

3478 The Holy Prophet was not a learned man. Before the Qur'an was revealed 
to him, he never claimed to proclaim a Message from Allah. He was not in the 
lial)it ol preaching eloquent truths as from a Book, before he reeei\"ed his 
Revelations, nor was he able to vmte or transcribe with his own hand. 11 he had 
had these worldly gifts, there would have been some ])laiisibilit\' in the charge of 
the talkers of vanities tiiat he spoke not from inspiration but from otiier people's 
books, or that he composed the beautiful verses of the Qur'an himself and 
committed them to memory in order to recite them to people. The circumstance 
in which the Qur'an came bear their own testimony to its truth as from Allah. 

49. Nay, here are Signs self-evident in the hearts of 
those endowed with knowledge: (3479) and none but 
the unjust reject Our Signs.(3480) 

3479 "Knowledge" (ilm) means both power of judgement in discerning the value 
of truth and ac(|uaintance with previous revelations. It implies both literary and 
spiritual insight. To men so endowed, Allah's revelations and Signs are self- 
evident. Tlie\ eoinmend theiiiseh es to their hearts, minds, and understandii^s, 
which are tj'pified in Arafjie by tiie wortl sadr, "fjreast". 

3480 Cf. the last clause of verse 47 above. There the argument was that the 
rejection of the Qur'an was a mark of Unbelief. Now the argument is carried a 
stage fartlier. Such rejection is also a mark of injustice, a deliberate perversity in 
going against obvious Signs, which should cominee all honest men. 

50. Ye they say: "Why are not Signs sent down to him 
from his Lord?" Say: "The signs are indeed with Allah, 
and I am indeed a clear Warner."(3481) 

3481 See last note. In die Qur'an, as said in verse 49, are Signs which should 
carry conviction to all honest hearts. And yet the Unbelievers ask for Signs! They 
mean some special kinds of Signs or Miracles, such as their own foolish minds 
dictate. Everything is possible for Allah, but Allah is not going to humour the 
follies of men or listen to their disingenuous demands. He has sent a Messenger 
to explain His Signs clearly, and to warn them of the consequences of rejection. 
Is it not enough? 

51. And is it not enough for them that we have sent 
down to thee the Book which is rehearsed to them? 
Verily, in it is Mercy and a Reminder to those who 
believe.(3482) 

3482 The persyjicuous Qur'an, as ex])laiiied in detail In' Allah's Messenger, in 
conjunction with Allah's Signs in nature and in the hearts of men, should he 
enough for all. It is mere fractious opposition to demand vaguely something 
more. (Cf.^so 6:124, and n. 946). 

52. Say: "Enough is Allah for a witness between me and 
you: He knows what is in the heavens(3483) and on 
earth. And it is those who believe in vanities and 
reject Allah, that will perish (in the end). (3484) 

3483 I he test of a Revelation is whether it comes from Allah or not This is 
made clear by the life and teachings of the Messenger who brings it No fraud or 
falsehood can for a moment stand before Allah. All the most hidden things in 
heaven and earth are open before Him. 



272 



The Noble Qur'an 



3484 If Truth is rejected, Truth does not suffer. It is the rejecters who suffer and 
perish in the end. 

53. They ask thee to hasten on the Punishment(3485) 
(for them): had it not been for a term (of respite) 
appointed, the Punishment would certainly have 
come to them: and It will certainly reach them,- of a 
sudden, while they perceive not! 

3485 Cf. Il-Al and n. 2826. The rejecters of Faith throw out a challenge out of 
bravado: "Ixt us sec if \mi can hasten the ]nuiislinieiit on us!" Fliis is a \ ain taunt. 
Allah's Plan w ill take lis course, and it can neither be dehned nor hastened, ll is 
out of His .Mercy thai He gi\"cs respite to sinners— in order that they ina\' Ii;i\e a 
chance ot ie])entance. II they do not ie])ent, the Pniiisliinent must certainly 
come to tlieni— and on a sudden, before they perceive tliat it is coming! And tlicn 
it will be too late for repentance. 

54. They ask thee to hasten on the Punishment:(3486) 
but, of a surety. Hell will encompass the Rejecters of 
Faith!- 

3486 The challenge of the wicked for Punishment was answered in the last verse 
by reference to Allah's merciful Respite, to give chances of repentance. It is 
answered in this verse by an assurance that if no repentance is forthcoming, the 
Punishment will be certain and of an all-pervasive kind. Hell will surround them 
on all sides, and above them and below them. 

55. On the Day that the Punishment shall cover them 
from above them and from below them, (3487) and (a 
Voice) shall say: "Taste ye (the fruits) of your 
deeds!"(3488) 

3487 Cf. a similar phrase in 6:65. 

3488 This is not merely a reproach, but a justification of the Punishment "It is 
you who brought it on yourselves by your evil deeds: blame none but yourselves. 
Allah's Mercy gave >'ou man\' chances: His Justice has now overtaken you." 

56. O My servants who believe! truly, spacious is My 
Earth:(3489) therefore serve ye Me - (and Me alone)! 

3489 There is no excuse tor aii\' one lo ])le;ui lhal he could not do good or was 
forced to evil by his cireuiiistanees and surroundings, or by the tact that he lived 
in evil times. We must shun e\il and seek good, and Allali's Creation is wide 
enough to enable us to do tliat, provided we have the will, tlie patience, and the 
constancy to do it It may be that we have to change our village or city or coimtry; 
or that we have to change our neighbours or associates; or to change our habits 
or our hours, our yiosition in life or our human relationships, or our callings. 
Our integrity" l>elore Allah is more iniiiortant than any of these things, and we 
must be prepared for exile for Hijrah) in all these senses. For the means with 
which Allah provides us for His service are ample, and it is our fault if we fail 
(Cf.-?,9:\i)). 

57. Every soul shall have a taste of death:(3490) In the 
end to Us shall ye be brought back. 

3490 Cf, 3:185. n. 491, and 21:35 and n. 2697. Deatii is die separation of die 
soul from the body when the latter perishes. We should not be afraid of death, 
for it only brings us back to Allah. The various kinds of hijrah or exile, physical 
and spiritual, mentioned in the last note, are also modes of death in a sense: what 
is tliere to fear in them? 

58. But those who believe and work deeds of 
righteousness - to them shall We give a Home in 
Heaven,-(3491) lofty mansions beneath which flow 
rivers,- to dwell therein for aye;- an excellent reward 
for those who do (good)!- 

3491 The goodly homes mentioned in 15: 1 1 relerred lo this Hie, l>ut il was staled 
there that the reward ot the Ilerealler would be greater. Here the simile of the 
Home is referred to Heaven: it will be beautiful: it will be picturesque, witii the 
sight and sound of softiy murmuring streams: it will be lofty or subUme: and it 
will be eternal. 

59. Those who persevere in patience, and put their 
trust, in their Lord and Cherisher. 



60. How many are the creatures that carry not their 
own(3492) sustenance? It is Allah who feeds (both) 
them and you: for He hears and knows (all things). 

3492 If we look at the animal creation, we see that many creatures seem almost 
helpless to find their own food or sustain their full life, being surrounded by 
many enemies. Yet in the Plan of Allah they find full sustenance and protection. 
So does man. Man's needs— as well as helplessness— are by many degrees greater. 
Yet Allah provides for him as for all His creatures. Allah listens to the wish and 
cry of all His creatures and He knows tiieir needs and how to provide for them 
all. Man should not therefore hesitate to suffer exile or persecution in Allah's 
Cause. 

61. If indeed thou ask them(3493) who has created the 
heavens and the earth and subjected(3494) the sun 
and the moon (to his Law), they will certainly reply, 
"(Allah)". How are they then deluded away (from the 
truth)? 

3493 £X 23:8 1-89. " Theui" in l>oth passages refers to the sort of inconsistent men 
who acknowledge the power of Allah, but are deluded by false notions into 
disobedience of Allah's Law and disregard of Allah's Message (see also 31:25, 
43:9, and 43:11). 

3494 Cf 13:2, and 23:8.5. The perfect order and law of Allah's uni^ erse should 
be Signs to man's inteUigence to get his own will into tune with Allah's Will; for 
only so can he hope to attain his full development 

62. Allah enlarges the sustenance (which He gives) to 
whichever of His servants He pleases;(3495) and He 
(similarly) grants by (strict) measure, (as He 
pleases): for Allah has full knowledge of all things. 

3495 CI. 13:26 . Unequal gifts are not a sign ot chaos in Allah's universe. Allah 
provides for all according to their real needs and their most suitable requirement 
according to His perfect knowledge and understanding of His creatures. 

63. And if Indeed thou ask them(3496) who it is that 
sends down rain from the sky, and gives life 
therewith to the earth after its death, they will 
certainly reply, "(Allah)!" Say, "Praise be to Allah." 
But most of them understand not. 

3496 In 29:61 above, the point was that there is a certain type of man that 
realises the power of Allah, but yet goes after false ideas and false worship. Here 
the point is that there is another t}"pe ot man to whom the goodness ot Allah is 
made clear by rain and the ^ilts ol nature and who realises the daih', seasoual, 
and secular changes which e\Kleure Allah's gooduess iu gn iug us hie (plnsical 
and spiritual) and re\i\ing us alter we seeui to die.-aud who ye! fails to draw the 
righl conclusion from it and to make his own life true and beautiful, so that when 
his period ot probation in tliis transitory lite is ended, he can enter into his 
eternal heritage. Having come so far such men fail at the crucial stage. At that 
stage they ought to have praised and glorified Allah, and accepted His Grace and 
Light, but they show their want of true understanding by failing to profit by 
Allah's gifts. 

64. What is the life of this world but amusement and 
play?(3497) but verily the Home in the Hereafter,- 
that is life indeed, if they but knew. 

3497 CI. f):32 . Amiisenieut and ])lay lune no lasting significance except as 
prejiariiig us for the serious work ot life. So this life is but an interlude, a 
prejiaration tor the real life, which is in the Hereafter. This world's \anities are 
tiicrefore to be taken tor what tiiey are wordi; but dicy are not to be allowed to 
deflect our minds from the requirements of the inner life that really matters. 

65. Now, if they embark on a boat, they call on Allah, 
making their devotion sincerely (and exclusively) to 
Him;(3498) but when He has delivered them safely to 
(dry) land, behold, they give a share (of their worship 
to others)!- 

3498 Cf 7:29 , where I have shghdy varied the English phrase according to the 
context. 

It was shown in the last \erse that the lite of this world is fleeiiug, and that the 
true life— that which matters— is the Life in the Hereafter. In contrast with this 
inner reahly is now shown the shortsighted folly of man. When he faces the 



273 



The Noble Qur'an 



physical dangers of the sea, which are but an incident in the phenomenal world, 
he actually and sincerely seeks the help of Allah; but when he is safely back on 
land, he forgets the Realities, plunges into the pleasures and vanities of fleetii^ 
phenomena, and his devotion, which should be gi\en exclusively to AUah, is 
shared by idols and vanities of his own imagination. (R). 

66. Disdaining ungratefully Our gifts, and giving 
themselves up(3499) to (worldly) enjoyment! But 
soon will they know. 

3499 Such tolly results in tlie virtual rejection (even tliougli it may not be 
express) of Allah and His Grace. It plunges man into the pleasures and vanities 
that merely delude and are bound to pass away. This delusion, however, will 
come to an end when the true Reality of the Hereafter will shine forth in all its 
splendour. 

67. Do they not then see that We have made a sanctuary 
secure, and that men are being snatched away from 
all around them?(3500) Then, do they believe in that 
which is vain, and reject the Grace of Allah. 

3500 If they want evidences of their folly in the yjlienomenal world itself, they 
will see sacred Sanctuaries where Allah's Truth abides safely in tlie midst of the 
Deluge of broken hoyjcs, disapjjointed ambitions and unhilfilled yilans in the 
world around. The innnediale reierence was to the Sanctuar\' ot Makkah and the 
gradual progress ot Islam in the districts surroun<iing the Quraysh in the midst of 
the trying Makkan period. But the general application holds good for all times 
and places. 



68. And who does more wrong(3501) than he who 
invents a lie against Allah or rejects the Truth when it 
reaches him? Is there not a home in Hell for those 
who reject Faith? 

3501 Ci. . Even from a worldly point ot view those who reject Allah's Truth 
are at a disadvantage. But those who deliberately invent lies and set up false gods 
for worship-what punishment can we imagine for them except a permanent 
deprivation of Allah's grace, and a home in Hell? (R). 

69. And those who strive(3502) in Our (cause),- We will 
certainly guide them to Our Paths:(3503) For verily 
Allah is with those who do right. 

3502 Strive in Our Crusg. All that man can do is to strive in Allah's Cause. As 
soon as he stri\ es witli might and main, with constmcy and detemiination, the 
Light and Merc\' of Allah come to meet him. I'liey cure his defects and 
shortcomings. They pixnide him with the means l)y which he can raise himself 
above himself. They point out the Way, and all the Paths leading up to it. See 
next note. 

3503 The Way of Allah (cil Sinit al Mustnqim) is a Straiglil \\'a\ . But men have 
strayed irom it in all directions. And tliere are iuiincr()U>, Palli>, b\ they can 
get back to the Right Way , the way in which the purity ol their own nature, and 
the Will and Merc\' of Allah, require them to walk. All these numerous Paths 
become open to them once tiiey give their hearts in keeping to Allah and work in 
right Endeavour (Jihad) with all their mind and soul and resources. Thus will 
tlicy get out of the Spider's web of this frail world and attain to eternal Bliss in the 
fulfilment of their true Destiny. 



30 . Al Rum (The Romans) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. A. L. M.(3504) 

3504 See n. 25 to 2: 1 and Introduction to this Surah. 

2. The Roman Empire(3505) has been defeated- 

3505 The remarkable defeats of the Roman Empire under Heraclius and the 
straits to which it was reduced are reviewed in Appendix VIII (to follow this 
Surah). It was not merely isolated defeats; the Roman Empire lost most of its 
Asiatic territory and was hemmed in on all sides at its capital, Constantinople . 
The defeat, "in a land close by* must refer to Syria and Palestine . Jerusalem was 
lost in 614-15 A.C., shortly before this Surah was revealed. 

3. In a land close by; but they, (even) after (this) defeat 
of theirs, will soon be victorious-(3506) 

3506 rhe Pagan Quraysh of Makkah rejoiced at tiie overthrow of Rome by Persia 
. They were pro-Persian, and in their heart of hearts they hoped that the nascent 
movement of Islam, which at that time was, from a worldly point of view, very 
weak and helpless, would also collapse under their persecution. But they misread 
the true Signs of the times. They are told here that they would soon be 
disillusioned in both their calculations, and it actually so happened at the battle of 
Issus in 622 A.C. (the year of llijrali) and in fS24 A.C., when Heraclius carried his 
campaign into the heart of Persia (see Appendix VIII) and the Makkan Quraysh 
were beaten off at Badr. 

4. Within a few years. (3507) With Allah is the Decision, 
in the past and in the Future: on that Day shall the 
Believers rejoice-(3508) 



3507 Bid' in the text means a short ])erio<l-a jieriod of from three to nine years. 
The period bel^veen the loss oi Jerusalem ((il 1-1,) A.C.) by the Romans and their 
victory at Issus (622 A.C.) was seven years, and that to the penetration of Persia by 
Herachus was nine years. See last note. 

3508 See n. 8,306 and Ayjyiendix VIII. The battle of Badr (2 A.H. = 624 A.C.) was 
a real time oi re;joicing lor the Believers and a lime oi disillusionment for the 
arrogant Qura\sh , who thought that they could crush the whole movement of 
Islam in Madinah as the\ had tried to do in Makkah, but they were signally 
re])ulsed. Seen. 8,'>2 to 8:18. 

5. With the help of Allah. He helps whom He wiii,(3509) 
and He is exalted in might, most merciful. 

3509 Whom He mil As explained elsewhere, Allah's Will or Plan is not arbitrary: 
it is full of the highest wisdom. His Plan is formed in mercy, so as to safeguard the 
interests of aJJ his creatures, against the selfish aggrandizement of any section 
against them. And He is able to carry out His Plan in full, and there is no power 
that can stoj) or delay His Plan. 

6. (It is) the promise of Allah. (3510) Never does Allah 
depart from His promise: but most men understand 
not. 

3510 The ])romise relers to the Decision ol all things by the Command of Allah, 
Who will remoxe all troubles and dillicullies Ironi the path ol llis righteous 
Believers, and help them to rejoice over die success ot dieir righteous Cause. This 
refers to all times and all situations. The righteous should not despair in their 
darkest moments, for Allah's help will come. Ordinarily men are puffed up if they 
score a seeming temporary success against the righteous, and do not realise that 
Allah's Will can never be thwarted. 

7. They know but the outer(3511) (things) in the life of 
this world: but of the End of things(3512) they are 
heedless. 



274 



The Noble Qur'an 



3511 Men are misled by the outward show of things, though the inner reality may 
be quite different. Many seeming disasters are really godsends if we only 
understood. 

3512 Akliirali: 1 have usually tianslatcd "Hereafter". Here the eontext is perfectly 
general, and refers to the End of things or enterprises in history as well as the 
Hereafter in the technical theological sense. 

8. Do they not reflect in their own minds? Not but for 
just ends(3513) and for a term appointed, did Allah 
create the heavens and the earth, and all between 
them: yet are there truly many among men who deny 
the meeting(3514) with their Lord (at the 
Resurrection)! 

3513 Cf. 15:85. Here the argument is about the ebb and flow of worldly power, 
and the next clause is appropriately added, "and for a term appointed". Let not any 
one who is granted v\'orl(lly power or advantage run a« ay vvith the notion that it is 
permanent It is definitely limited in the high Purpose of Allah, which is jusl and 
true. And an account will have to be given of it afterwards on the basis of strict 
personal responsibility. 

3514 It is therefore all the more strange that there should be men who not only 
forget themselves but even deny that there is a return to Allah or an End or 
Hereafter, when a full reckoning will be due for this period of probation. They are 
asked to study past history, as in the next verse. 

9. Do they not travel through the earth, and see what 
was the end of those before them? They were superior 
to them in strength: they tilled the soil and populated it 
in greater numbers than these have done: there came to 
them their messengers with Clear (Signs). (3515) 
(Which they rejected, to their own destruction): It was 
not Allah Who wronged them, but they wronged their 
own souls. 

3515 Let not any generation think that it is superior to all the went before it. W e 
may be "heirs to all the ages, in the loreniost files ol limes." Thai is no reason lor 
arrogance, hut on ihe eonlrar\' adds to our res])()nsil)ililv. When we realise what 
nourishing eities and knii^donis existed before, how llic\ llounslied in iiiiinbers 
and prosperity', what chances they were given, and how they [jerished when they 
disobeyed the law of Allah, we shall feel a sense of humility, and see that it was 
rebellion and self-will that brought them down. Allah was more than just. He was 
also merciful. But they brought about their own ruin (Cf. 35:44). 

10. In the long run evil in the extreme(3516) will be the 
End of those who do evil; for that they rejected the 
Signs of Allah, and held them up to ridicule. 

3516 The Arabic siiperlali\"e feminine, referring to the feminine noun 'A(jihfih, I 
have translated by "K\"il in llic exlreme". In this lilc gooc! and e\il ina\' seem to l>e 
mixed up, and it may l)e thai sonic things or ])crsoiis that arc c\"il get what seem to 
be good rc\\"ar(Ls or blessings, while ihc opjjositc liap])eiis lo the good. Bill this is 
only a temporar>' appearance. In the long run Evil \\'\[[ lia\'e its own evil 
consequences, multiplied cumulatively. And this, because Evil not only rejected 
Allah's Message of Good but laughed at Good and misled others. 

11. It is Allah Who begins (the process of) 
creation;(3517) then repeats it; then shall ye be 
brought back to Him. 

3517 Nothing exists of its own accord or fortuitously. It is Allah Who originates all 
creation. W'hal ajipears to [)e death may be onh' transformation; for Allah can and 
does recreate. And His creati\"e acti\it\' is confinnoiis. Our death is l>ut a 
phenomenal e\"ent. W'hal we l>ecoine after death is the result ol a ])rocess of 
recrealion by Allah, Who is l)oth the source and the goal of all things. \\'lien we 
are brought l)ack to him, it will be as conscious and responsible beings, to receive 
the consequences of our brief life on this earth (Cf. 30:27). 

12. On the Day that the Hour will be established/(3518) 
the guilty will be struck dumb with despair. 

3518 The Hour will he estRhlished: in due time the Hour will come when 
Judgement \iill he established, and the seeining distur!)ance ol !)alance in this 
world \\\\\ be redressed. I'licn die (^ood will rcjoire. and the (^uillw laced with the 
Realities, will lose all tlieir illusions and l)e stmck dumb widi despair. 



13. No intercessor will they have among their 
"Partners",(3519) and they will (themselves) reject 
their "Partners". 

3519 False worship will then appear in its true colours. An\tliing to which we 
offered the worship due to Allah alone, will vanish instead of being of any help. 
Indeed the deluded false worshippers, whose eyes will now be opened, will 
themselves reject their falsehoods, as the Truth will now shine with unquestioned 
splendoiu. 

14. On the Day that the Hour will be established/- that 
Day shall (all men)(3520) be sorted out. 

3520 In the fullness of lime good and e\il will all he sorted out and separated. The 
good will reach tlieir destination of felicitj' in rich and luscious, well-watered 
meadows, which stand as the type of all that is fair to see and pleasant to feel. The 
evil will no longer imagine that they are enjoying good fortune, for the testing time 
will be over, and the grim reality will stare them in the face. They will receive their 
just Punishment (R). 

15. Then those who have believed and worked righteous 
deeds, shall be made happy in a Mead of Delight. 

16. And those who have rejected Faith and falsely denied 
our Signs and the meeting of the Hereafter,- such 
shall be brought forth to Punishment. 

17. So (give) glory to Allah, when ye reach 
eventide(3521) and when ye rise in the morning; 

3521 - The special times for Allah's remembrance are so described as to include 
all our activites in life-when we rise early in the momii^, and when we go to rest in 
the evening; when we are in the midst of our work, at the decline of the sun, and 
in the late afternoon. It may be noted that these are all striking stages in the 
passage of tiie sun through our terrestrial day, as well as stages in our daily working 
lives. On this are based the hoius of the five canonical prayers afterwards 
[irescibed in Madinali; viz., (I) early morning l)efore sunrise (Fajr); (2) when the 
day begins to decline, just after noon (Zulu); (H) in the late afternoon, say midway 
between noon and sunset ('Asr); and (4) and (5) the two e\'enir^ prayers, one just 
alter simset (Maghrib), and the other after the evening twilight has all faded from 
the horizon, the hour indicated for rest and sleep (Isha'). Cf. 11:114, nn. 1616-17; 
17:78-79, n. 2275; 20:130, n. 2655. 

18. Yea, to Him be praise, in the heavens and on earth; 
and in the late afternoon and when the day begins to 
decline. 

19. It is He Who brings out the living from the dead, and 
brings out the dead(3522) from the living, and Who 
gives life to the earth(3523) after it is dead: and thus 
shall ye be brought out (from the dead). 

3522 Cf. 10:31 . From dead matter Allah's creative act produces life and living 
matter, and even science has not yet been able to explain the mystery of life, life 
and living matter again seem to reach maturit\' and again die, as we see every day. 
No material thing seems to have perpetual life. But again we see the creative 
process of Allah constantly at work, and the cycle of life and death seems to go on, 
(see also 36:12). 

3523 2:164. The earth itself, seemir^ly so inert, produces vegetable life at once 
from a single shower of rain, and in various ways sustains animal life. Normally it 
seems to die in the winter in northern climates, and in a drought e\'enivhere, and 
the spring revives it in all its glory. Metaphorically man\' ino\xincnls, institutions, 
organisations, seem to die and then to live again, all under the wonderful 
dispensation of Allah. So \vill oiu' [)ersonalit>' [)e re\ i\"ed when we a])parenlly die 
on tiiis earth, in order to reap the fruit of this, our probationary life, (see also 
36:33). 

20. Among His Signs in this, that He created you(3524) 
from dust; and then,- behold, ye are men scattered 
(far and wide)! 

3524 Cf. 18:37 and n. 2379. In spite of the lowly origin of man's body, Allah has 
given him a mind and soul by which he can almost compass the farthest reaches of 
Time and Space. Is this not enough for a miracle or Sign? From a physical point 
of view, see how man, a creature of dust, scatters himself over the farthest comers 
of the earth! 



275 



The Noble Qur'an 



21. And among His Signs is this, that He created for you 
mates from among(3525} yourselves, that ye may 
dwell in tranquillity with them,(3526) and He has put 
love and mercy between your (hearts): verily in that 
are Signs for those who reflect. 

3525 This refers to the woiulcrliil iii\ ^ler\" oi sex. Children arise out ol the union 
of the sexes. And it is always tlie female sex tliat brings fordi the offspring, whether 
female or male. And the father is as necessary as the mother for bringing forth 
daughters. 

3526 Ct. 7:18f). I nre^enerate man is pu!;iiari()u^> in ihe male sex. bul rest and 
trantjuillit}' are lound in die normal relations ol a lather and mother dwelling 
together and bringing up a family. A man's chi\alr\' to the o])])osite sex is natural 
and God-given. The friendship of tvvo men fjetween eaeli other is quite different 
in quality and temper from the feelir^ which unspoilt nature expects as between 
men and women. There is a special kind of love and tenderness between them. 
And as woman is the weaker vessel, that tenderness may from a certain aspect be 
likened to mercy, the protecting kindness which the strong should give to the 
weak, (see also 4:1). 

22. And among His Signs is the creation of the heavens 
and the earth, and the variations(3527) in your 
languages and your colours: verily in that are Signs 
for those who know. 

3527 The variations in languages and colours may be viewed from the 
geographical asfjeet or Irom the aspect ol ])eriods ot time. All mankind was 
created of a single pair ol parenis; \et lhe\' luu e spread lo dillerenl countries and 
climates and developed different languages and different shades of complexions. 
And yet their basic unity remains unaltered. They feel in the same way, and are all 
equally under Allah's care. Then there are the variations in time. Old lai^ages 
die out and new ones are e\"olved. New conditions of life and thought are 
constandy e\<;>hing new words and ex])ressions. new syntactical structures, and 
new modes of proimnciation. E\"en old races die, and new races are born. 

23. And among His Signs is the sleep that ye take by 
night and by day,(3528) and the quest that ye (make 
for livelihood) out of His Bounty: verily in that are 
signs for those who hearken. (3529) 

3528 If we consider dee])ly, sleep and dreams, the refreshment we get Irom sleep 
to wakefulness as well as Irom \\akeliiliiess to slec]), as al^o the state of our 
tlioughls and leelings and sul)conscioiis sell in these conditions, are both 
wontlerful and mysterious. Normally, we sleep b\' night and do our ordinary work 
"in quest of the Bounty of Allah" by day. But sleep and rest may come and be 
necessary by day, and we may have to work by night. And our work for our 
li\'eliliood may jjass by insensible transitions to our work or thought or sen ice of a 
higher and spiritual kind. These [jrocesses suggest a background of things which 
w e know but \aguely, but which are as much miracles as other Signs ol Allah. 

3529 From verse 20 to verse 2,'5 are mentioned a series of .Signs or Miracles, which 
should awaken onr souls and lead us to true Reality if we try to understand Allah. 
(1) There is our own origin and destiny, which must necessarily be our subjective 
starting-point: "I think; therefore I am": no [jarticular exertion of our being is here 
necessar\' (80:20). (2) llie first beginnings of social life arise through sex and love: 
see 4:1, and n. ,')()fJ; to understand this in all its bearing, we must "reflect" (H():2!). 
(3) The next point is to uiiderslaiid our di\ersiiies in speech, colour, etc., arising 
from differences ol climate and external conditions; yet there is iinil\' beneath that 
diversity', \vhich we shall realise by extended knowledge (80:22). (1) Next wn turn 
to our psychological conditions, sleep, rest, visions, insight, etc.; here we want 
teaching and guidance, to which we must hearken (30:23). (5) Next, we must 
approach the higher reaches of spiritual hopes and fears, as symbolised by such 
subde forces of nature as lightning and electricity, which may kill the foolish or 
bring prosperity in its train by rain and abundant har\'ests; to understand the 
highest spiritual hopes and fears so symbolised, we want the highest wisdom 
(30:24). (6) And lastly, we may l>ecoine so translormed that we rise abo\ e all petty, 
worldly, efihemeral ltniig>>: Allah calls to us and we rise, as Irom our dead selves to 
a Height which \ve can onK" describe as die llea\"en ol stability: here no human 
jjrocesses senr, lor the Call ol Allah Himself has come (3():2.)-27). 

24. And among His Signs, He shows you the lightning, by 
way both of fear(3530) and of hope, and He sends 
down rain from the sky and with it gives life to the 
earth after it is dead: verily in that are Signs for those 
who are wise. 

3530 See last note, item (5). Cf. 13:12 . To cowards hghtning and thunder appear 
as terrible forces of nature: lightning seems to kill and destroy where its irresistible 
progress is not assisted by proper lightning-conductors. But lightning is also a 



herald of rain-bearing clouds and showers that bring fertility and prosperity in 
their train. This double aspect is also symbolical of spiritual fears and hopes-fears 
lest we may not t)e found receptive or worthy of the irresistible perspicuous 
Message of Allah, and hopes tiiat we may receive in the right spirit and be blessed 
t)y its mighty power of transformation to achieve spiritual well-being. Note that the 
re])elition ol the ])hrase "gi\"es life to the earth after it is dead" connects this \erse 
witli verse 19 above: in other words, the Revelation, which we must receive with 
wisdom and imderstanding, is a Sign of Allah's own power and mercy, and is 
vouchsafed in order to safeguard our own final Future. 

25. And among His Signs is this, that heaven and earth 
stand by His Command:(3531) then when He calls 
you, by a single call, from the earth, behold, ye 
(straightway) come forth. 

3531 In the physical world, the sky and the earth, as we see them, stand 
unsupported, by the artistry of Allah. They bear witness to Allah, and in-that our 
physical life depends on them-the earth for its produce and the sky for rain, the 
heat of the sun, and other phenomena of nature-they call to our mind our relation 
to Allah Who made them and us. How can we then be so dense as not to realise 
that our higher Future-our Ma'ad-i$, boimd up with the call and the mercy of 
Allah! 

26. To Him belongs every being that is in the heavens 
and on earth: all are(3532) devoutly obedient to Him. 

3532 All nature in Creation not only obeys Allah, but devoudy obeys Him, i.e., 
glories in its privilege of service and obedience. Why should we not do likewise? 
It is part of our original unspoilt nature, and we must respond to it, as all beings 
do, by their very nature. 

27. It is He Who begins (the process of) creation;(3533) 
then repeats it; and for Him it is most easy. To Him 
belongs the loftiest(3534) similitude (we can think of) 
in the heavens and the earth: for He is Exalted in 
Might, full of wisdom. 

3533 Cf. 30:11 afjove, where the same phrase began the argument about the 
beginning and end of all things being with Allah. This has been illustrated by 
reference to various Signs in Creation, and now the argument is rounded off with 
the same phrase. 

3534 Allah's glory and Allah's attributes are above any names we can give them. 
Human language is not adecjuate to express them. We can <)nly form some idea of 
them at our present sbige by means of Similitudes and Parables. But even so, the 
highest we can think of falls short of the true Reahty. For Allah is higher and wiser 
than the highest and wisest we can think of (Cf. 16:60). 

28. He does propound to you a similitude from your own 
(experience):(3535) do ye have partners among those 
whom your right hands possess, to share as equals in 
the wealth We have(3536) bestowed on you? Do ye 
fear(3537) them as ye fear each other? Thus do we 
explain the Signs in detail to a people that 
understand. (3538) 

3535 One way in which we can get some idea of the things higher than our own 
plane is to tiiink of Parables antl Similitudes drawn from our own lives and 
experience. And such a Similitude or Parable is offered to us now about false 
worship. See next note. 

3536 Allah is far higher alxn e His (.'reation than any, the highest, of His creatures 
can be al)o\"e any, the lowest, ol His creatures. And yet would a man share his 
wealth on e<iual lerins with his dependents:' E\en what he calls his wealth is not 
really his own, but given l)y Allah. It is "his" in common speech t)y reason merely 
of certain accidental circumstances. How then can men raise Allah's creatures to 
equality with Allah in worship? 

3537 Men fear each other as equals in a state of society at pei])etual warfare. To 
remove this lear they apyjoint an authorit\' among tliemsel\es-a King or sovereign 
aiilhority whom the\' consider just-to ])reser\"e them Irom this lear and gi\"e them 
an established order. But tiiey must obey and re\"ere this audiorit\' and depend 
upon tliis authority for their own tranquillity and security'. Even with their equals 
there is always the fear of public opinion. But men do not fear, or obey, or revere 
those who are their slaves or dependents. Man is dependent on Allah. And Allah 
is the Sovereign authority in an infinitely higher sense. He is in no sense 
dependent on us, but we must honour and revere Him and fear to disobey His 
Will or His Law. The fear of Allah is the beginning of wisdom." 

3538 Cf. 6:55 , and 7:32 , 174, etc. 



276 



The Noble Qur'an 



29. Nay, the wrong-doers (merely) follow their own 
lusts, being devoid of knowledge. But who will guide 
those whom Allah leaves astray?(3539) To them there 
will be no helpers. 

3539 1 lie wToiigdocis— tliosc who deliberately reject Allah's guidance and break 
Allah's Law-have put themselves out of the region of Allah's mercy. In this they 
have put themselves outside the pale of the knowledge of what is for their own 
good. In such a case they must suffer the consequences of the personal 
responsibility which flows from the grant of a limited free will. Who can then 
guide them or hel[) them? 

30. So set thou thy face steadily and truly to the 
Faith: (3540) (establish) Allah.s handiwork according 
to the pattern on which He has made mankind: no 
change (let there be) in the work (wrought)(3541) by 
Allah, that is the standard Religion:(3542) but most 
among mankind understand not. 

3540 For llmiit sec ii. 184 to 1:\{^5. Here "true" is used in liic seusc iu which we 
sa\', "the magnetic needle is true to the north." Those who have been privileged to 
recei\ e the Truth should never hesitate or swerve, but remain constant, as men 
who know. 

3541 As turned out from the creative hand of Allah, man is innocent, pure, true, 
free, inclined to right and virtue, and endued with true understanding about his 
own [josition iu the I ni\ erse and about Allah's goodness, wisdom, aud power (Cf. 
n. 682 and u. .'S'-KiO). Thai is his true nature, just as the nature of a lauih is to be 
gentle and oi a horse is lo l)e swill. Bui uian is caughl in ihe uieshes of customs, 
superstitions, sellish desires, and false leachiug. This nia\' uiake him jnignacious, 
unclean, false, sla\ish, hankering aller what is wroug or forbidden, and deflected 
from the love of his fellow-men and flic pure worship ot the One True God (see 
also 30:41). The problem before spiritual Teachers is to cure this crookedness, 
and to restore human nature to what it should be tinder the Will of Allah. 

3542 In , 1 trauslaled al-Din id-qRyyim 35 "straight usage." Here the meaning is 
wider, as it iucludes ihe whole lite, thoughts and desires of man. The "standard 
Religion," or the Straight Wa\' is thus coulrastcd \\\\\\ the \arioiis hiiniau s\stems 
diat conflict widi each other and call flicmselves separate "religions" or "sects" (see 
verse 32 below). Allah's standard Religion is one, as God is One. 

31. Turn ye back in repentance(3543) to Him, and fear 
Him: establish regular prayers, and be not ye among 
those who join gods with Allah,- 

3543 "Rcyientance" does not mean sackcloth and ashes, or putting on a gloomy 
yjcssimism. It means gi\"ing iij) disease for health, crookedness (which is abnormal) 
tor the Straight Wa\' , ihe resloratiou of our nature as Allah created it from the 
talsit>' introduced by the euhcements ot E\il. To revert to the simile of the 
magnetic needle (n. 3640 above), if the needle is held back by obstructions, we 
must restore its freedom, so that it points true again to the magnetic pole. 

32. Those who split up their Religion, and become (mere) 
Sects,- each party rejoicing in that which(3544) is 
with itself! 

3544 A good description of self-satisfied sectarianism as against real Religion. See 
n. 3542 above. 

33. When trouble touches men, they cry to their 
Lord,(3545) turning back to Him in repentance: but 
when He gives them a taste of Mercy as from Himself, 
behold, some of them pay part-worship to other god's 
besides their Lord,- 

3545 Cf. 10:12- It is trouble, distress, or adversity that makes men realise their 
helplessness and turns their attention back to the true Source of all goodness and 
happiness. But when they are shown special Mercy-often more than they deserve- 
they forget themsehes and attribute it to their own cleverness, or t<) the stars, or to 
some false ideas to which the\' ])a\' court and worshi]>, either to the exclusion of 
Allah or in addition to the li])-worship which tiiey pay to Allah. Their action in any 
case amounts to gross ingratitude; but in die circumstances it looks as if they had 
gone out of their way lo show ingratilude. 

34. (As if) to show their ingratitude for the (favours) We 
have bestowed on them! Then enjoy (your brief day); 
but soon will ye know (your folly). (3546) 



3546 16:54. They are welcome to their fancies and false worship, and to the 
enjoyment of the pleasures of this Life, but they will soon be disillusioned. Then 
they will reahse the true values of the things they neglected and the thirds they 
cultivated. 

35. Or have We sent down authority to them, which 
points out to them(3547) the things to which they pay 
part-worship? 

3547 Their beha\ iour is exaclh as if they were satisfied within themseh es that they 
were entided or given a licence to worship God and Mammon. In fact the whole 
thing is their own invention or delusion. 

36. When We give men a taste of Mercy,(3548) they 
exult thereat: and when some evil afflicts them 
because of what their (own) hands have sent forth, 
behold, they are in despair! 

3548 Cf. 30:33. In that passage the unreasonable behaviour of men in sorrow and 
in affluence is considered with reference to their attitude to Allah: in distress they 
turn to Him, but in prosperity they turn to other things. Here the contrast in the 
t^vo situations is considered with reference to men's inner psychology': in affluence 
tliey are puffed u]) and unduly elated, and in adversity they lose all heart. B<)th 
attitudes are wrong. In ])ros])erity men should realise that it is not their merits that 
desene all the Bount\' of Allah, but lhat it is gi\en out of Allah's abiuidant 
generosit\'; in adversity they should remember tliat tiieir sutfering is brought on by 
their ovra folly and sin, and humbly pray for Allah's grace and mercy, in order that 
tiiey may be set on their feet again. For, as the next verse points out, Allah gives 
opportunities, gifts, and the good things of life to every one, but in greater or lesser 
measure, and at some time or other, according to His All-Wise Plan, which is the 
expression of His Holy and benevolent Will (see also 42:48). 

37. See they not that Allah enlarges the provision and 
restricts it, to whomsoever(3549) He pleases? Verily 
in that are Signs for those who believe. 

3549 Cf 28:82 and n. 8412. Also see last note. Allah's grant of certain gifts to 
some, as well as His withholding of certain gifts from others, are themselves Signs 
(trial or warnings) lo men of lailh and understanding. 

38. So give what is due to kindred, the needy, and the 
wayfarer. That is best for those who seek the 
Countenance,(3550) of Allah, and it is they who will 
prosper.(3551) 

3550 For Wajh (Face, Countenance), see n. 114 to 2:112. Also see 6:52 . 

3551 In both this life and the next. See n. 29 to 2:,). 

39. That which ye lay out for increase through the 
property of (other) people, will have(3552) no 
increase with Allah, but that which ye lay out for 
charity, seeking the Countenance of Allah,(3553) (will 
increase): it is these who will get a recompense 
multiplied. 

3552 Ribci {literally 'usury' or 'interest') is prohibited, for the principle is that any 
profit which we should seek should be through our (»vn exertions and at our own 
expense, not through exploiting other peo])le or at their ex])ense, howe\er we may 
wrap up the process in the s])acious ])hrascolog"\" of high finance or C'it\' jargon. 
But we are asked to go be\ <>nd this negati\"e ])recepl ol a\'oiding what is wrong. 
We should show our active love for our neighbourhood by spending our own 
substance or resources or the utilisation of our own talents and opportunities in 
the service of those who need them. Then our reward or recompense will not be 
merely what we deserve. It will be multijjiied to many times more than our strict 
account. According lo (.'onmientalors this \ erse s])ecially applies to those who gn e 
to odiers, whether gilts or senices, in order to recei\"e from them greater bcnclits 
in return. Such seemingly good acts arc \()i(! ol any merit and (icsei\c no reward 
from Allali since He knows the real intention behind such ostensibly good deeds. 

(R). 

3553 Seeking the "Face* or "Countenance" of Allah, i.e., out of our pure love for 
the true vision of Allah's own Self. See also n. 3550 above. 

40. It is Allah Who has created you: further. He has 
provided for your sustenance; then He will cause you 
to die; and again He will give you life. Are there any of 
your (false) "Partners"(3554) who can do any single 



277 



The N o b I 



one of these things? Glory to Him! and high is He 
above the partners(3555) they attribute (to him)! 

3554 The person or thing or ideas to which we give part-worship, while our whole 
and cxfliisi\'c worsliip is due to Allah, arc the "Partners" we set up. Do we owe our 
existence to ihein;' Do liic\" sustain our hciug? Can liicy lake or give back to us? 
Certainly not. Then how toolisli ot us to give tlicm part-worship! 

3555 Cf, 10:18 and similar passages. 

41. Mischief has appeared on land and sea because of 
(the meed) that the hands of men have earned(3556) 
that (Allah) may give them a taste of some of their 
deeds: in order that they(3557) may turn bacic (from 
Evil). 

3556 Allah's Creation was pure and good in itself. All the mischief or corruption 
was introduced by Evil, \iz., arrogance, selfishness, etc. See n. 3541 to 30:30 
above. As soon as the mischief has come in, Allah's merc\' and goodness step in to 
stoy) it. The consequences of Evil must he e\il, and this should be shown in such 
|)arlial ])unishment as "the hands ot men lun e earned," so that it ma\' be a warning 
lor die future and an invitation to enter the door of repentance (see also n. 5360). 

3557 The ultimate object of Allah's justice and punishment is to reclaim man from 
E\il, and to restore him to the pristine purity and innocence in which he was 
created. The Evil introduced by his possession of a limited free will should be 
eliminated b\' the educarioii and yjuiification of man's own will. For, with his will 
and motives ])uriiied, he is capahle of much greater heights than a creature not 
endowed with any tree will (Cf. and 32:13). 

42. Say: "Travel through the earth and see what was the 
end of those before (you): Most of them 
worshipped(3558) others besides Allah." 

3558 If you contemplate liistory and past experience (including spiritual 
experience), you will find that evil and corruption tended to destroy themselves, 
because they had false idols for worship, false standards of conduct, and false 
goals of desire. 

43. But set thou thy face to the right Religion before 
there come from Allah the Day which there is(3559) 
no chance of averting: on that Day shall men be 
divided (in two). (3560) 

3559 We should recover the balance of what has been upset by Evil and 
Falsehood before it is too late. For a Day will surely come when true \ alues will he 
restored and all falsehood and e\"il will l)e destroyed. Nothing but re])entance and 
aniendinent can a\"erl llie coiiseciuences ol E\il. When the Day actiialh' comes, 
re])entance will l>c too laic: lor the nn])a^>.sal)le l)arrier l)etween Evil and Good will 
have heen fixed, and the chance ol return to Allah's patlern will have been lost. 

3560 The sharp division will then have been accomplished between the 
unfortunate ones who rejected 'I'rutli and Faith and will suffer for their rejection, 
and the righteous ones who will atlain Peace and Salvation: see next verse. Note 
thai the state of the Blessed vdll not merely f>e a passive state. Uliey will actively 
earn and contribute to their own happiness: "they will spread their couch of repose 
for llienisehes." 

44. Those who reject Faith will suffer from that rejection: 
and those who work righteousness will spread their 
couch (of repose) for themselves (in heaven): 

45. That He may reward those who believe and work 
righteous deeds, out of his Bounty. (3561) For He 
loves not those who reject Faith. (3562) 

3561 riiough die repose and hiiss will have been won by die righteous by dieir 
own efforts, it must not be supposed that their own merits were equal to the 
reward they will earn. What they will get will be due to the infinite Grace and 
Boium- of Allah. 

3562 111 loriii this clause is (lliere as elsewhere) negative, but it has a positive 
meaning: :\.llali lo\"es those who have lailli and trust in Ilim, and wiU, out of His 
Cirace and lioiiiilv', reward lliein in al)uiidaiil measure. 

46. Among His Signs is this,(3563) that He sends the 
Winds, as heralds of Glad Tidings, giving you a taste of 
His (Grace and) Mercy,-(3564) that the ships may sail 
(majestically) by His Command and that ye may 



e Q u r ' a n 



seek(3565) of His Bounty: in order that ye may be 
grateful. 

3563 The dieme of Allah's artistry in the physical and the spiritual world was 
placed before us abo\"e in 30:20-27. llieii, in \erses 28-10, we \vere shown how 
man and nature \\ere ])ure as rhev' came out ol the hand ol Allah, and we 
must restore this jnirih" in order to Iiilfil the Will and Plan of Allali. Now we are 
lold how llie iestorari\ e and ])urifyiiig agencies were sent by Allah Himself-in both 
die physical and die spiritual world. 

3564 Cf. 7:57 and n. 1036 and 25:48 and n. 3104. 

3565 In the phvsical world, the winds not oiih" cool and purify the air, and bring 
the blessings of rain, which fertilises die soil, but diey help inteinatinonal 
commerce and intercourse among men through seaways and now by airways. 
Those who know how to take advantage of these blessings of Allah prosper and 
rejoice, while those who ignore or fail to understand these Signs perish in storms. 
So in the spiritual world: heralds of glad tidings were sent by Allah in die shape of 
Messengers: those who profited by their Message prospered in spiritual gain, and 
those who ignored or opposed the Clear Sign perished spiritually: see next verse. 

47. We did indeed send, before thee, messengers to their 
(respective) peoples, and they came to them with 
Clear Signs: then, to those who transgressed. We 
meted out Retribution: and it was due from Us to aid 
those who believed. 

48. It is Allah Who sends the Winds, and they 
raise(3566) the Clouds: then does He spread them in 
the sky as He wills, and break them into fragments, 
until thou seest rain-drops issue from the midst 
thereof: then when He has made them reach 
such(3567) of his servants as He wills behold, they do 
rejoice! - 

3566 Again the Parable of the Winds is presented from another aspect, both 
physical and spiritual. In the physical world, see tiieir play with the Clouds; how 
they suck up the moisture from terrestrial water, carry it about in dark clouds as 
needed, and break it up with rain as needed. So Allah's wonderful Grace draws up 
men's spiritual aspirations from the most unlikelv' places and suspends diem as 
dark mysteries according lo His IIolv' \Vill and Plan; and when His Message 
reaches the hciiris of men e\"eii in llie sniallesl fragments, how its recipients 
rejoice, even thougli l)eiore it, diey were in utter despair! 

3567 See last note. 

49. Even though, before they received (the rain) - just 
before this - they were dumb with despair! 

50. Then contemplate (O man!) the memorials of Allah. s 
Mercy!- how He gives life(3568) to the earth after its 
death: verily the same will give life to the men who 
are dead: for He has power over all things. 

3568 After the two Parables about the purifying action of the Winds and their 
fertilising action, we now have the Parable of the earth that dies in winter or 
drought and lives again in spring or rain, l)y Allah's (Jrace: so in die spiritual 
sphere, man may be dead and may live again by die Breath of Allah and His 
Mercy if he vrill only place himself in Allah's hands. 

51. And if We (but) send a Wind from which(3569) they 
see (their tilth) turn yellow,- behold, they become, 
thereafter. Ungrateful (Unbelievers)! 

3569 Another Parable from the forces of nature. We saw how the Winds 
gladdened, vivified, and enriched those who utilised them in the right spirit. But a 
wind might be destructive to tilth in certain circumstances: so the blessings of 
Allah may— by the wror^doers resisting and blaspheming— bring punishment to the 
wrongdoers. Instead of takir^ the punishment in the right spirit— in the spirit in 
which Believers of Allah take their misfortunes— the Unbelievers curse and 
deepen their sin! 

52. So verily thou canst not make the dead to 
hear,(3570) nor canst thou make the deaf to hear the 
call, when they show their backs and turn away. 

3570 rhe marvels of Allah's creation can be realised in a general way by every one 
who has a disposition to allow such knowledge to penetrate his mind. But if men. 



278 



The Noble Qur'an 



out of perversity, kiU the very faculties which Allah has given them, how can they 
then understand? Besides the men who deaden their spiritual sense, there are 
men who may be likened to the deaf, who lack one faculty but to whom an apjjcal 
can be made through other faculties, such as the sense of sight: but il ilicy turn 
their backs and rchisc to lie inslniclcd at all, bow can the 'rrutb reach ihcni:' 

53. Nor canst thou lead back the blind from their 
straying:(3571) only those wilt thou make to hear, 
who believe in Our signs and submit (their wills in 
Islam). 

3571 Sec last note. Tbcii ibcrc is the case ol men alioul \\boin ibc sa\ing holds 
true, that none are so blind as those who will not see. Uliey prefer to stray in the 
paths of wTong and of sensoiy pleasures. How can they be guided in any way? The 
only persons who gain by spiritual teaching are those who bring a mind to it— who 
beheve and submit their wills to Allah's Will. This is the central doctrine of Islam 
(13; 43:40). 

54. It is Allah Who created you in a state of (helpless) 
weakness, then gave (you) strength after weakness, 
then, after strength, gave (you weakness and a hoary 
head:(3572) He creates as He wills, and it is He Who 
has all knowledge and power. 

3572 What was said before about the people who make Allah's teaching "of none 
effect" docs not mean that Evil will defeat Allah, (^n (he coiitrar\", \vc arc asked to 
conlcni])l;ilc the nnslcrics ol Allah's wisdom with another Parable. In our ])h\sical 
liic wc sec how sircngth is c\<>l\ed out ol weakness and weakness out ol sirciigth. 
The helpless l)al)c l)cconies a lusty man in tlie pride ot manhood, and then sinks 
to a teeble old age: and yet there is wisdom in all these stages in tlie Universal 
Plan. So Allah carries out His Plan in the spiritual world "as He wills", i.e., 
according to His Will and Plan, and none can gainsay it. And His Plan is wise and 
can never be frustrated. 

55. On the Day that the Hour (of Reckoning) will be 
established,(3573) the transgressors will swear that 
they tarried not but an hour: thus were they used to 
being deluded! 

3573 Whatever the seeming inequalities may be now-when tlic good apjjcar to be 
weak and the strong seem to o[)press-will be removed when the balance will be 
finally redressed. That will ha])])en in good time-indeed so (|iiickl\' that ihc 
Transgressors will be taken In' siir])risc. They were deluded by the lact thai what 
they took lo be their triiiin])h or ihcir Ireedoin to do what they liked was only a 
reprieve, a " I'erm Appointed", in which tliey could repent and amend and get 
Allah's Mercy. Failing this, they will then be up against the Penalties which they 
thought they had evaded or defied. 

56. But those endued with knowledge and faith will say: 
"Indeed ye did tarry, within Allah's Decree, to the Day 



of Resurrection, and this is the Day(3574) of 
Resurrection: but ye - ye were not aware!" 

3574 The men of knowledge and faith knew all along of the true values-of the 
things of this ephemeral life and the things that will endure and face them at the 
Kiul-nnlikc llic wrongdoers who were content with lalsehoods and were taken by 
surprise, like ignorant men, when llie\" laced the Realities. 

57. So on that Day no excuse of theirs will avail the 
Transgressors,(3575) nor will they be invited (then) 
to seek grace (by repentance). 

3575 It will be no use for tliose who deliberately rejected tlie clearest warnings in 
Allah's Message to say: "Oh we did not realise this!" The excuse will be false, and it 
would be unreasonable to suppose that they would then be asked to seek Grace 
by repentance. It wiU then be too late (Cf. 16:84). 

58. verily We have propounded for men, in this Qur'an 
every kind of Parable: But if thou bring to them any 
Sign, the Unbelievers(3576) are sure to say, "Ye do 
nothing but talk vanities." 

3576 Things ol the highest moment have been explained in the Qur'an from 
various ])oinls ot \iew, as in this Surah itscll, h\ means ol parables and siniililiides 
drawn Irom nature and from our or(hiiar\' daih' lilc. But wliatc\"cr the cx])lanation, 
however convincing it may be to men who cariicslh' seek alter Tmth, those who 
dehberately turn their backs to Truth can find nothing convincing. In their eyes 
the explanations are mere "\;nn talk" or laisc argnments. 

59. Thus does Allah seal up(3577) the hearts of those 
who understand not. 

3577 When an attitude of obstinate resistance to Truth is adopted, the natural 
consequence (by Allah's Law) is that the heart and mind get more and more 
hardened with every act of deliberate rejection. It l)ec<)mes more and more 
impervious to the reception of Truth, just as a sealed envelope is unable to receive 
any further letter or message after it is sealed (Cf. 2:7 and n. 31, 6:46 , and 
16:108). 

60. So patiently persevere: for verily the promise of Allah 
is true: nor let those(3578) shake thy firmness, who 
have (themselves) no certainty of faith. 

3578 The Prophet of Allah does not slacken in his efforts or feel discouraged 
because the Unbelievers laugh at him or persecute him or even seem to succeed 
in blocking his Message. He has firm faith, and he knows that Allah will finally 
establish His Truth. He goes on in his divinely entrusted task, with patience and 
perseverance, which must win against the levity of his opponents, who have no 
faith or certainty at all to sustain them. (R). 



279 



The Noble Qur'an 



31 . Luqman 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. A. L. M.(3579) 

3579 See n. 25 to 2:1 and Introduction to S. 30. 

2. These are Verses of the Wise Book,-(3580) 

3580 This Surah relates to Wisdom and the Qur'an is ap])i'opriate!y ealled the 
Wise Book, or the Book of Wisdom. In verse 12 helow tlicre is a reference to 
Luqman the Wise. "Wise" in this sense (Hakim) means not only a man versed in 
knowledge human and divine, but one carrying out in practical conduct ( amat) 
the right course in life to the utmost of his power. His knowledge is correct and 
practical, but not necessarily complete: for no man is perfect. Such an ideal 
involves the conception of a man of her<)ic action as \vell as of deep and workman- 
like knowledge of nature and human nature-not merely dreams or speculation. 
That ideal was fulfilled in a most remarkable degree in the Prophet, and in the 
sacred Book which was re\ealed through him. The Wise Book" (alKitab 
alILiluni) \'> one ot the tide oi the Qur'an. 

3. A Guide and a Mercy to the Doers of Good/-(3581) 

3581 A guide to all, and, to those who accept its guidance, a source of mercy 
leading them to Salvation. 

4. Those who establish regular Prayer, and give regular 
Charity, and have (in their hearts) the assurance of 
the Hereafter.(3582) 

3582 The righteous are distinguished here h\' three marks, which are summed up 
in the phrase "doers ol good", \iz.: (1) they yearn towards Allah in dut>', hn e and 
prayer, (2) they love and serve their tellow-men in charity, (8) they win peace and 
rest for themselves in the assured hope of the Future. 

5. These are on (true) guldance(3583) from their Lord: 
and these are the ones who will prosper. 

3583 They get the blessings because they submit their will to Allah's Will and 
receive His guidance. They will do well in this life (from the highest standpoint 
and will reach their true Goal in the Future. 

6. But there are, among men, those who purchase idle 
tales,(3584) without knowledge (or meaning), to 
mislead (men) from the Path of Allah and throw 
ridicule (on the Path): for such there will be a 
Humiliating Penalty. 

3584 life is taken seriously by men who realise the issues that hang iijion it. But 
there are men of a frivolous turn of mind who ])refer idle tales to true Realities 
and the\' are jusfly reljuked here. In ihe time ol the Pro])he[ there was a pagan 
Nadr ibn al Haritii who preferred Persian romance to the Message of Allah, and 
turned away ignorant men from the preaching of Allah's Word. 

7. When Our Signs are rehearsed to such a one, he 
turns(3585) away in arrogance, as if he heard them 
not, as if there were deafness in both his ears: 
announce to him a grievous Penalty. 

3585 Such men behave as it tiiey had heard iiodiiiig ot serious import, or laugh at 
serious teaching. The loss will be their own. They will miss the higher thirds of fife 
and be left out of Allah's blessings. Ignorance and arrogance are in most cases the 
causes of their fall. 

8. For those who believe and work righteous deeds, 
there will be Gardens of Bliss,- 

9. To dwell therein. The promise of Allah is true: and He 
is Exalted in power,(3586) Wise. 



3586 He is Exalted in yjower, and can carry out I lis Will, and nothing can stoyj the 
carrjing out of His promise. lie is also infinitely Wise: His promise is tlierelore 
full of meaning: it is not merely without purpose; it has a place in the Universal 
Plan. 

10. He created the heavens without any pillars that 
ye(3587) can see; He set on the earth 
mountains(3588) standing firm, lest it should shake 
with you; and He scattered through it beasts of all 
kinds.(3589) We send down rain(3590) from the sky, 
and produce on the earth every kind of noble creature, 
in pairs.(3591) 

3587 0" 13:2 and n. 1800. 

3588 0" 16:15 and n. 2038. 

3589 02:161 and n. 166. 

3590 Note tiic change of the pronoun at tiiis stage in tlie verse. Before tiiis, Allah 
was spoken of in the third person. "He", and the acts of Creation referred to were 
acts that, in the main, were completed when the universe as we see it came into 
being, though its slow age-kjng evolution continues. After this, Allah speaks in the 
first person "We "-the plural of honour, as explained before (see n. ,56 to 2:38); 
and the processes spoken ol arc fhose that go on continualK' bclore us. as in the 
case ol ram and ihc gro\\"lh oi ihc \"cgclal)le kingdom. In sonic wa\' the creation of 
the hca\ens and the earth and animal lite on it may be considered impersonal to 
man, while the ])rocesses of rain and vegetation may be considered in special 
personal rclationshi]) to him. 

3591 I tliink tliat sex life in plants is referred to, as in 18:3, where see n. 1804, 
though the pairs here may refer to animals also. "Noble" (kariw) may refer to the 
more beneficent plants and trees (and animals), which Allah has created for man's 
use. 

11. Such is the Creation of Allah, now show Me(3592) 
what is there that others besides Him have created: 
nay, but the Transgressors are in manifest error. 

3592 The transition trom "We" in die last verse to "Me" in this verse means a still 
more personal relation to Allah; (see n. 56 to 2:38): as we are now asked about the 
true worship of Allah, as against the false worship of others besides Allah. 

12. We bestowed (in the past) Wisdom on 
Luqman:(3593) "Show (thy) gratitude to Allah." Any 
who is (so) grateful does so to the profit of his own 
soul: but if any is ungrateful, verily(3594) Allah is free 
of all wants. Worthy of all praise. 

3593 The sage Luqman, after whom this Surah is called, belongs to Arab 
tradition. Very little is known of his life. He is usually associated with a long life, 
and his title is Mu'ainmar long-lived). He is referred by some to the age of the 
'Ad [jcoplc, for whom see n. lOlO to 7:6,'>. He is ihc ty|)e of ])crfect \\isdoni. Il is 
said thai he belonged io a liuml)le station in lile, being a sla\e or a carpenter, and 
that he rclused worldh' power and a kingdom. Many iiislrucli\e apologues are 
credited to him, similar to .\e>>op'>, f ables in (Ircek tradition. The idenliiiralion ot 
LiHiman and Aesop has no historical loundatioii, though il is true that the 
traditions about llicni influenced each other. 

3594 CI. 1 1:8. The l>asis ot moral Law is man's own good, and not any benefit to 
Allah, lor Allah is aho\c all needs, and "wortli\' ol ail praise"; i.e., e\'cn in ]>raising 
Him, we do not advance His glory. When we obey His Will, we bring our 
position into conformity with our own nature as made by Him. 

13. Behold, Luqman said(3595) to his son by way of 
instruction: "O my son! join not in worship (others) 
with Allah, for false worship is indeed the highest 
wrong-doing." 

3595 Luqman is held up as a pattern ot wisdom, because he realised the best in a 
wise life in this world, as based upon the highest Hope in the inner life. To him, 
as in Islam, true human wisdom is also divine widsom; the two cannot be 
separated. The beginning of all wisdom, therefore, is conformity with the Will of 
Allah (31:12). That means that we must understand our relations to Him and 



280 



The Noble Qur'an 



worship Him aright (31:13). Then we must be good to mankind, beginnir^ with 
our own parents (31:14). For the two duties are not diverse, but one. Where they 
appear to conflict, there is something wrong with the human will (see n. 3597). 

14. And We have enjoined on man (to be good) to his 
parents: in travail upon travail did his mother bear 
him, and in years twain(3596) was his weaning: (hear 
the command), "Show gratitude to Me and to thy 
parents: to Me is (thy final) Goal. 

3596 The set of milk teeth in ;i human child is completed at the age of two years, 
which is therefore the natural cxlrcinc limit for breast-feeding. In our artificial life 
the duration is much less ( Cf. 2:283). 

15. "But if they strive(3597) to make thee join in 
worship with Me things of which thou hast no 
knowledge, obey them not; yet bear them company in 
this life with justice (and consideration), and follow 
the way of those who turn to me (in love):(3598) in 
the end the return of you all is to Me, and I will tell 
you the truth (and meaning)(3599) of all that ye did." 

3597 Where the <hit>' to man conflicts with (lie duly to Allah, il means that (here is 
something wrong with the human will, and we should ol)ey Allah rather than man. 
But even here, it does not mean that we should be arrogant or msolent. To 
parents and those m antliorit\", we must l)e kind, considerate, and conrieous, e\en 
where they command lliings which we slionld not do and thcrelore disobedience 
becomes our highest duty. 

The worship of things other than Allah is the worship of false things, things which 
are alien to onr true knowledge, things that go against our own pure nature as 
created by Allah. 

3598 In any apparent conflict of duties our standard should be Allah's Will, as 
declared to us by His command. That is the way of those who lo\ e Allah and their 
motive in disoljcdience to parents or human authoiity where disobedience is 
necessar\' b\' Allah's l_;iw, is not self-willed rebellion or defiance, l>ut lo\e of Allah, 
which means the true lo\"e of man in the highesi sense of the word. And the 
reason we should give is, "Botli you and I have to return to Allah; tiierefore not 
only must I follow Allah's Will, but you must command nothing against Allah's 
will." 

3599 '^riiese conflicts may appear to us sti^ange and puzzling in this life. But in 
Allah's Presence we shall see their real meaning and significance. It may be that 
that was one wa\ in \\ liich our true mettie could be tested: for it is not easy to 
disobey and lo\ e man at ihe same time. 

16. "O my son!" (said Luqman),(3600) "If there be (but) 
the weight of a mustard-seed and it were (hidden) in 
a rockf(3601) or (anywhere) in the heavens or on 
earth, Allah will bring it forth: for Allah 
understands(3602) the finest mysteries, (and) is well- 
acquainted (with them). 

3600 Verses 1 l-h) are not the direct speech ol Luciman but flow b\' wa\' {>f 
commentary on his teaching. He was speaking as a father to his son, and he could 
not very well urge respect for himself and draw the son's attention to the 
limitations of that obedience. These verses may be supposed to be general 
directions flowir^ from Luqman's teaching to men, and not directed to his son, 
though in either case, as Luqman received wisdom from Allah, it is divine 
principles that are enunciated. 

3601 The mustaid seed is proverbially a small, minute thing, tliat people may 
ordinarily pass by. Not so Allah. Further emphasis is laid by supposing the 
mustard seed to be hidden beneath a rock or in the cleft of a rock, or to be lost in 
the spaciousness of the earth or the heavens. To Allah everything is known, and 
He will bring it forth; i.e., take account of it 

3602 For Latifas a tide appUed to Allah, see n. 2844 to 22:63. 

17. "O my son! establish regular prayer, enjoin what is 
just, and forbid what is wrong: and bear with patient 
constancy whatever betide thee; for this is firmness 
(of purpose) in (the conduct of) affairs. 

18. "And swell not thy cheek(3603) (for pride) at men, 
nor walk in insolence through the earth; for Allah 
loveth not any arrogant boaster. 



3603 The word "cheek* in Enghsh, too, means arrogance or effrontery, with a 
slighdy different shade added, viz.: effrontery from one in an inferior position to 
one in a superior position. The Arabic usage is wider, and includes smug self- 
satisfaction and a sense of lofty superiority. 

19. "And be moderate in thy pace, and lower(3604) thy 
voice; for the harshest of sounds without doubt is the 
braying of the ass." 

3604 The "Clolden Mean" is the ])i\"ot ol the ])hilosophy of Lii<iinan as it is the 
philosophy of Aristotie and indeed of Islaiu. And it flows naturally from a ti ue 
understanding of our relation to Allah and His universe and to our fellow- 
creatures, especially man. In all things be moderate. Do not go the pace, and, do 
not stand stationary or slow. Do not be talkative and do not be silent Do not be 
loud and do not be timid or half-hearted. Do not be too confident, and do not be 
cowed down. If you have patience, it is to give you constancy and determination, 
that you may bravely carry on the struggle ol lif e. II \'ou have humility, it is to save 
you from unseemly svi^ger, not to curb your right spirit and your reasoned 
determination. 

20. Do ye not see that Allah has subjected(3605) to your 
(use) all things in the heavens and on earth, and has 
made his bounties flow to you in exceeding measure, 
(both) seen and unseen?(3606) Yet there are among 
men those who dispute about Allah, without 
knowledge and without guidance, and without a 
Book(3607) to enlighten them! 

3605 Allah's Creatitm is independent of man. But Allah, in His infinite mercy, has 
given man the facult\' to subdue the forces of nature and to penetrate through high 
mysteries with his powers of reason and insight. But this is not mereh' a <iuestion 
of power. For in His Universal Plan, all are safeguarded. But man's destiny, as tar 
as we can see, is noble to the highest degree (Cf. 45:13). 

3606 Allah's grace and bounties \i"ork for us at all times. Sometimes we see them, 
and somelimes \\n do not In things which can a])pichciid \\itli onr senses, we 
can see Allah's grace, but e\"en m them, sometimes it works bcNond the s])here of 
our knowledge. In the inner or sjiiritual world, sometimes, when our \ision is 
clear, we can see it working, and often we are not conscious of it, but it wtwks all 
the same. 

3607 Snch men lack knowledge, as tlie\' make no use of their intellects but are 
swayed b\' their pasMoiis; tlie\ hK'k guKlancc. as the\ are iin])alient of contix)l; and 
tlie fruits of revelation, or spiritual insight, do not reach tiiem, as they reject Faith 
and Revelation. 

21. When they are told to follow the (Revelation) that 
Allah has sent down, they say: "Nay, we shall follow 
the ways that we found our fathers 
(following). "(3608) What! even if it is Satan 
beckoning them to the Penalty of the (Blazing) Fire? 

3608 They do not realise that in the s})iritual world, as in the ])h\'sical world, there 
is constant progress for the live ones: they are spiritually dead, as diey are content 
to stand on ancestral ways, many of them evil, and leadir^ to perdition. 

22. Whoever submits his whole self to Allah, and is a 
doer of good, has grasped indeed the most 
trustworthy handhold:(3609) and with Allah rests the 
End(3610) and Decision of (all) affairs. 

3609 0" 2:256 and m 301. 

3610 Cf. 22:41, Everything goes back to Allah. He is our final Goal, as He is the 
final Goal of all things. 

23. But if any reject Faith, let not his rejection grieve 
thee: to Us(3611) is their return, and We shall tell 
them the truth of their deeds: for Allah knows well all 
that is in (men's) hearts. 

3611 The man of (Jod should not grie\e l)ecaiise ])eople reject f aith. 11c should 
do his duty and leave the rest to Allah. Eveiy soul must return to Mlali for its 
reckoning. Allah knows everything, and His Universal Plan is full of wisdom. 

24. We grant them their pleasure for a little while:(3612) 
in the end shall We drive them to a chastisement 
unrelenting. 



281 



The Noble Qur'an 



3612 Cf. 2:126. The respite in this life is of short duration. The ultimate Penalty 
of Evil is such as cannot be quenched. £X 1 4: 1 7 . It will be too late then to repent 

25. If thou ask them, who it is that created the heavens 
and the earth. (3613) They will certainly say, 
"(Allah) ". Say: "Praise be to Allah. "(3614) But most of 
them understand not. 

3613 Cf. 23:84-89, and 29:61 and n. 3493. Men will acknowledge that Allah 
created the heavens and the earth, and yet fail to understand tlic love and 
goodness of Allah in continuing to cherish and maintain them v\itli His gilts. Even 
it they allo\\" this, thc\' sometimes ycl lall short ol ihc corollar\', that lie is the only 
One to be worshipped, and run after their own talse gods in the shapes of their 
fancies and lusts. They do not do the duties which, if they rightiy understood their 
own nature and position, they should take a delight in doing. 

3614 This ejaculation expresses our satisfaction that at least this is re cognise d-tiiat 
the Creator of the whole world is Allah. It is a pity mat they do not go further and 
recognise other facts and duties (see the last note). 

26. To Allah belong all things in heaven and earth: verily 
Allah is He (that is) free of all wants, worthy of all 
praise.(3615) 

3615 Cf. above, 31:12. There was begun the argument about showing gratitude to 
Allah, introducing Luqman's teaching and philosophy. Such gratitude is shown by 
our understanding His love and doing our duty to Him by serving our fellow-men. 
For Allah Himself is Free from all wants and is in no way dependent on our 
service. That argument has been illustrated in x arious ways. But now we are told 
that it can never be completed, for no human tongue or human resources can be 
adc(}uate cither to praise llim or to exyiound His Word. 

27. And if all the trees on earth were pens and the ocean 
(were ink), with seven oceans behind it to add to its 
(supply), yet would not the Words(3616) of Allah be 
exhausted (in the writing): for Allah is Exalted in 
Power, full of Wisdom. 

3616 Words of Alhih: His wonderful Signs and Commandments are iiilinite and 
cannol he cx])ressed il all the trees were made into pens, and all the wide Ocean, 
multiplied seven times, were made into ink. Any Book ol His Revelation would 
deal with matters which man can understand and use in his life: there are 
mysteries beyond mysteries that man can never fathom. Nor would any praise that 
we could write with infinite resources be adequate to describe His power, glory, 
and wisdom. 

28. And your creation or your resurrection is in no wise 
but as an individual soul:(3617) for Allah is He Who 
hears and sees (all things). 

3617 Allah's grealness and miinitudc arc such that He can create and cherish not 
only a whole mass, hut each in(li\idual soul, and He can iollow its histoiy and 
doings mitil the final judgcmenl. This shows nol only Allah's glor\' and 
omniscience and omnipotence: it also shows tiie value ol each individual soul in 
His eyes, and lifts individual responsibility right up into relations with Him. 

29. Seest thou not that Allah merges Night into 
Day(3618) and he merges Day into Night; that He has 
subjected the sun, and the moon (to his Law), each 
running its course for a term appointed; and that Allah 
is well-acquainted with all that ye do? 

3618 Cf. 22:61 and n. 2841. Even when we can form a conception of Allah's 
infinitude by His dealings with each individual in His Creation as in verse 28 
above, it is still inadequate. What is an individual himself? What is his relation to 
the universal Laws of Allah? In outer nature we can see that there is no clear-cut 
line between night and day: each merges into the other. Yet the sun and the moon 
obey definite laws. Though they seem to go on forever. Yet their existence and 
duration themselves arc but an atom in Allah's great universe. How much more 
"merging" and impcrce])til>le gradation there is in the inner and s])irilual world:' 
Our actions themselves cannot be classified and ticketed and labelled when 
examined in relation to motives and circumstances. Yet they are like an open 
book before Allah. 

30. That is because Allah is the (only) Reality, and 
because whatever else they invoke(3619) besides Him 
is Falsehood; and because Allah,- He is the Most High, 
Most Great. 



3619 Cf. 22:62 and nn. 2842 and 2843. AU the wonderful complexities, 
gradations, and nuances, that we find in Creation, are yet blended in one 
harmonious whole, that obeys Law and exemplifies Order. They therefore point 
to the One True God. He is the only Ijenial Realih. Anything put up in 
competition or equality with Him is only Falsehood, for He is higher and greater 
than anything we can imagine. (R). 

31. Seest thou not that the ships sail through the ocean 
by the Grace of Allah.- that He may show you of His 
Signs? Verily in this are Signs for all who constantly 
persevere(3620) and give thanks. 

3620 Even tiie things that man makes are, as using the forces ol Nature, evidence 
of the grace of Allah, Who has subdued these wonderful forces to the use of man. 
But this gift of mastery can only be understood and appreciated by constant 
perseverance, combined with a recognition of the divine gifts ("giving thanks"). 
Sabbar is an intensive form of Sabrand I have indicated it by the adverb 
Vonstandy". 



32. When a wave covers them like the canopy (of 
clouds), they call to Allah, offering Him sincere 
devotion. (3621) But when He has delivered them 
safely to land, there are among them those that 
halt(3622) between (right and wrong). But none 
reject Our Signs except only a perfidious ungrateful 
(wretch)! 

3621 CI. . I Inlike the peo])lc mentioned in the last \crse, who constanth' seek 
Allah's help and gi\"c lhanks lor His mercies b\' using ihcm aright and doing their 
dut>', there is a class ol men whose worshi]) is mereh" ins]>n'e(l by (error. When 
they are in physical dangcr-the only kind oi danger llic\' a])preciate-g.g-., m a slorm 
at sea, thc\' genuinely think ot Allah. But once the danger is jiast, tiie\' become 
indifferent or w ish to a[)pcar good while dallying with e\il. See next verse. 

3622 They halt between two o])inions. f hey arc not against good, but they will not 
eschew evil. 'rhe\' are a conlrast to those who "conslanlh' ])crsc\"ere and give 
thanks". But such an altiiude amounts realh' to "perfidious ingralitude". 

33. O mankind! do your duty to your Lord, and fear (the 
coming of) a Day when no father can avail aught for 
his son, nor a son avail aught for his father.(3623) 
Verily, the promise of Allah is true: let not then this 
present life deceive you, nor let the Chief 
Deceiver(3624) deceive you about Allah. 

3623 On the Day ol Reckoning no one can hel]) another, flic most lo\ing hitiier 
cannot help his son be a substitute for him, antl vice versa. Each will have liis own 
personal responsibilities. 

3624 The Chief Deceiver is the Power of Evil. It may make us forget that Time is 
fleeting and delude us by suggesting that the Reckoning may not come, whereas it 
is certain to come, because Allah's promise is true. We must not play with Time 
nor be decei\ ed by ap])eai ances. The Day may come today or tomorrow or when 
we least expeci il ( CI. <■?.>:.)). 

34. Verily the knowledge of the Hour is with Allah 
(alone). It is He Who sends down rain, and He Who 
knows what is in the wombs.(3625) Nor does any one 
know what it is that he will earn on the 
morrow:(3626) Nor does any one know in what land 
he is to die. Verily with Allah is full knowledge and He 
is acquainted (with all things). (3627) 

3625 '1 he ([ueslion oi Know ledge or M\ ^lei y gox erns both clause^ here, viz.: Rain 
and Wombs. In laci it go\"erns all ihe fne things mentioned in ihis \erse: viz. (1) 
The Hour, (2) Rain; (8) tiie Birtii ol a new Lite (Wombs); (4) our Physical Life 
from day to day, (5) our Death. See n. 3627 below. As regards Rain we are asked 
to contemplate how and when it is sent down. The moisture may be sucked up by 
the sun's heat in the Arabian Sea or the Red Sea or the Indian Ocean near East 
Africa, or in the Lake Region in Central Africa . The winds drive it hither and 
thither across thousands ol miles, or il ma\" !)e, only short distances. "Hie wind 
blowetli where it listelli." No doubl il obe\ ^ ccriaiii ])liysical l_;nvs eslablisiied by 
Allah, but these Laws are iiilerlocked, one willi anollier! Meleor<)log\', gra\ ity, 
liydroslalics and dynamics, cliniatolog\', hygroniclr\', and a dozen oilier sciences 
are involved, antl no man can completely master all ol them, and yet this relates to 
only one of the millions of facts in physical nature, which are governed by Allah's 
Knowledge and Law. The whole vegetable kir^dom is primarily affected by Rain. 



282 



The Noble Qur'an 



The mention of Wombs brings in the mystery of animal life, embryology, sex, and 
a thousand other things. Who can tell-to take man alone-whether the child 
conceived is male or female, how long it will remain in the womb, whether it will 
be born alive, what sort of new individual it will be-a blessing or a curse to its 
parents, or to Society? 

3626 "Earn" here, as elsewhere, means not only "earn one's livelihood" in a 
physical sense but also to reap the consequences (good or ill) of one's conduct 
generally. The whole sentence practically means: "no man knows what the morrow 
may bring forth." 



3627 See the five Mysteries summed up in n. 3625 above. The Argument is about 
the mystery of Time and Knowledge. We are supposed to know things in 
ordinar\' Hfe. But what does that knowledge amount to in realit}!' Only a 
superficial actiuaintance with things. And Time is even more uncertain. In ilic 
case of rain, which causes \'cgctal)lc life to s[)ring uf), or in the case ol new animal 
liic, can \vc answer with jirccision (|ucstions as to When or How or W'hcrclorci' 
So about (Questions of our lite from day to day or of our death. Uliese are great 
Mysteries, and full knowledge is with Allah only. How much more so in the case 
of the Ma'ad, the Final House, when all true values will be restored and the 
balance redressed? It is certain, but the When and the How are known to Allah 
alone. 



32 . Al Sajdah (The Prostration) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. A. L. M.(3628) 

3628 Sec 1:2.) to 2:1, and Introduction to S. 80. 

2. (This is] the Revelation of the Book in which there is 
no doubt,-(3629) from the Lord of the Worlds. 

3629 By the time of Prophet the earlier Book of Revelation had been corrupted 
by human ignorance or selfishness or fraud, or misinterpreted or lost altogether. 
There were sects violently disputing v\ith each other as to their tnie meaning. Such 
doubts had to he set at rest and they were set at rest by the re\clation ol the 
Qur'an. The Qurauic ius])irali<>u cauic directly from Allah, the I^ord of the 
Worlds, and did nol cousisi uicrch" ol huniau conjcclurc or a re constructed 
j)hil()soph\', in which ihcrc is always room lor douht or dis])utc. Cf. also 2:2. 

3. Or(3630) do they say, "He has forged it"? Nay, it is 
the Truth from thy Lord, that thou mayest admonish a 
people to whom no warner has come before thee: in 
order that they may receive guidance. (3631) 

3630 The lorcc ol "or" Oiiii iu ^Vrahic) is that the only altcruali\"c to the acceyitance 
of tlie Book as a divine revelation is die supposition tliat it was a forger}' by the 
Prophet But this supposition is absurd on the face of it because (1) Quraysh, his 
critics, knew him to be an honest and truthful man; (2) he was unlettered, and 
such a Book would have been beyond his powers as a simple unlettered Arab, 
unless Allali inspired it; and (3) tliere was a dclinitc reason lor its coming as it did, 
because the Arabs had received no Messenger before him and Allah has sent 
Messengers to every nation. 

3631 The Arabs very much needed guidance for themselves, and the advent of a 
World Prophet through them was what might have been expected in view of the 
past course of Allah's Revelations. 

4. It is Allah Who has created the heavens and the earth, 
and all between them, in six Days,(3632) and is firmly 
established on the Throne (of authority);(3633) ye 
have none, besides Him, to protect or intercede (for 
you): will ye not then receive admonition? 

3632 Six Days: 'Atut n. 1031, to 7:54 . The "Day" does not mean a day as we rcclam 
it, viz.: onti apparent course of the sun round the earth, for it refers to coudilions 
\\liich began bclorc the earth and the sun were created. In verse ,') below, a Day is 
compared lo a lliousaud \ears of our reckoning, and in 70:4 to .30, 000 years, 
riiese figures "as we reckon" have no relation to "timeless lime", and must fje 
taken to mean very long Periods, or Ages, or Aeons. See further 41:9-12, and 
notes. 



3633 Cf. 10:3, n. 1380. Allah created the World as we see it in six great Stages. 
But after tlie initial creation. He is still in authority and directs and conUols all 
affairs. He has not delegated His powers to others, and Himself retired. Also see 
7:54. 

5. He rules (all) affairs from the heavens to the earth: in 
the end will (all affairs) go up(3634) to Him, on a Day, 
the space whereof will be (as) a thousand years of 
your reckoning. 

3634 How could the immense mystery of Time behind our ideas of it be enforced 
on our minds better? Our Day may be a thousand or fifty thousand years, and our 
years in proportiou. Iu the immense Past was Allah's act of creation: it still 
conliuucs. [or 1 Ic guides, rules, and controls aU affairs: and ui the nnuicu^c f iiiure 
all allairs will go uj) to llim, lor He wiU be the Judge, and ilis restoration ol all 
\-alues w ill he as a Da\' or an Hour or the Twinklir^ of an eye; and yet to our idea 
it will he a tiiousaud years! 

6. Such is He, the Knower of all things, hidden and open, 
the Exalted (in power), the Merciful;-(3635) 

3635 Allah's attributes, then, may be summed up with reference to knowledge. 
Power, and Mercy. Where our knowledge is partial and uncertain. His is 
complete and certain. Where our power often falls short of the earning out of our 
will, or needs the help of Time, His is complete and counters ours with His Will. 
Where our mercy seems to be boimded by or opposed to justice. His is absolute 
and unconditioned. 

7. He Who has made everything which He has 
created(3636) most good: He began the creation of 
man with (nothing more than) clay,(3637) 

3636 Allah's creation in itself is good; it is beautilul in proper proportions, and 
adapted for the lunctions it has to perform. There is no evil or disorder in it Such 
evil or disorder as creeps in is due to man's will (as far as the world of man is 
concerned), and spiritual Teaching is directed to train and cure that will and bring 
it into conformity' witii the Universal Order and Plan. 

3637 Man is asked to contemplate his ov\ii humble beginning. His material fjody 
(apart from life) is a piece of earth or clay, which is another term for primeval 
matter. Matter is therefore the first stage, but even matter was not self-created. It 
was created by Allah. 

8. And made his progeny from a quintessence of the 
nature of a fluid despised:(3638) 

3638 Then comes life and the reproduction of life. We are still looking at the 
j)urely physical asjiect, but it is now a stage higher; it is an animal. Its reyjroduction 
is tiirough the sperm or semeu, which is a (|uiulesseuce ol e\ery part ol the body 
of man. Yet it issues from tlie same part of liis body as die urine, and is therefore 
despicable in man's sight It is a living cell or cells, summing up so much ancestral 
life-history. (X 23:12, andn. 2872. 



283 



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9. But He fashioned him in due proportion, and breathed 
into him something of(3639) His spirit. And He gave 
you (the faculties of) hearing and sight and 
feeling(3640} (and understanding): little thanks do ye 
give! 

3639 The third slagc is iiuhfiilcc! b\' "iashioiicd him in chic ])i'<)]K>rli<;>ii". Ci. l.'>:29 . 
After tlic fertilisation ot the ovum by tlie sperm, an individnal lilc conies into 
existence, and it is gradually fashioned into shape; its limbs are Ibrnicd; its animal 
life begins to function; all the beautiful adaptations come into pla\. The fourth 
stage here mentioned is that of distinctive Man, into whom Allah's spirit is 
breathed. Then he rises higher than animals. 

3640 As a complete man he gets the higher tacnlties. The live animal senses I 
understand to be inclutletl in the tliird stage. But in the fourth stage he rises higher 
and is addressed in the second person, "you," instead of the third person "him*. He 
has now the spiritual counterpart of hearing (i.e., the capacity to hear Allah's 
Message) and seeing (i.e., the inner vision), and feeling the nobler heights of love 
and understanding the bearings of the inner life (both typified by the Heart). Yet 
with all these gifts, what thanks does unregenerate or corrupted man give to Allah? 
(13; 23:12-14 and 32:7-9) 

10. And they say: "What! when we lie, hidden and lost, in 
the earth, shall we indeed be in a Creation 
renewed?(3641) Nay, they deny the Meeting with 
their Lord. 

3641 CI. 13:,'). It has been the cry ot Malerialists and Scejitics dirongh die ages not 
only to bonnd their horizon vritli this brief lilc, but lo den\' dogmaticalh' dial there 
can be a future life. Here "they" refers to those "who give litde thanks" to Allah, 
mentioned in the last verse. The argument used against them is: if Allah can 
produce such a wonderful creation the first time, why can He not make it again? 
That points to the possibility: our own general inner hope and expectation of a 
future life, coupled with Faith in Allah's work, is the ground of our certainty. (R). 

11. Say: "The Angel of Death, put in charge of you, will 
(duly) take your souls(3642) then shall ye be brought 
back to your Lord." 

3642 II death is rcrlaiii, a>> il is. and this lilc b\' itscll iii ni) way satisfies our 
instincts and cxpeclalions, we may l>e sure tliat the agency winch separates our 
soul Irom our Ixxlies will l>ring us into the new world. It we believe in a soul at all- 
die very toundation ot Religion— we must believe in a Future, witiiout which die 
soul has no meaning. 

12. If only thou couldst see when the guilty ones will 
bend low their heads before their Lord, (saying:) "Our 
Lord! We have seen and we have heard:(3643) Now 
then send us back (to the world): we will work 
righteousness: for we do indeed (now) believe." 

3643 In life on the new plane, there will be no room for deception or self- 
deception. The most hardened sinner will see the truth and the justice of the Day 
of Account He will wish he could be sent back, but it will be too late. The world 
as we know it will have already passed away. 

13. If We had so willed,(3644) We could certainly have 
brought every soul its true guidance: but the Word 
from Me(3645) will come true, "I will fill Hell with 
Jinns and men all together." 

3644 Could evil lun e been a\"erte(L* C'ertainh' e\"entliing is in Allah's power. If it 
had been His Will and Plan, He could ha\ e created a world in w hich there would 
ha\"e been no choice or will in any ol His creatures. But llial was not His \\'ill and 
Plan. In llie world as we see il, man has a certain ainounl iil choice and Irce will. 
That being so. He has provided Signs and means ol iiistruclioii ior man, in order 
that man's will may be straight and pure. A necessary corollary will be Punishment 
for the infractions of His Law. That Punishment must come to pass, for Allah's 
Word is true and must be fulfilled (Cf. n. 80 and n. 8.').')7). 

3645 CI. 11:1 19, 11. I62H, and 7:18 , and see last note. Jinns are die evil spirits tiiat 
tein])t men, and the men who will suffer punishment will be those who have 
succumbed to their tein]>lalioiis. 

14. "Taste ye then - for ye forgot the Meeting(3646) of 
this Day of yours, and We too will forget you - taste ye 
the Penalty of Eternity for your (evil) deeds!" 



3646 Cf. n. 1029 to 7:51. "Forget" here is in the sense of "to ignore deliberately, to 
reject with scorn". In the sense of mistake or defect of knowledge it is inapplicable 
to the All-Perfect Being, for we are expressly told, "My Lord never errs, nor 
forgets": 20:52 . 

15. Only those believe in Our Signs, who, when they are 
recited to them, fall down in adoration,(3647) and 
celebrate the praises of their Lord, nor are they (ever) 
puffed up with pride. 

3647 In iidonition: Sujjadun, or in a posture of prostration, expressive of deep 
humility and taith. This is the keuvord ol llie Surah, which bears the title ol AI 
Siijdrih. All the Signs of Allali lead our thoughts upwards towards Him, and when 
diey are expounded, our attitude should be one of humble gratitude to Allah. At 
this passage it is usual to make a prostration. (R). 

16. Their limbs do forsake(3648) their beds of sleep, the 
while they call on their Lord, In Fear and Hope:(3649) 
and they spend (in charity) out of the sustenance 
which We have bestowed on them. 

3648 Junub: sides, on which men sleep and turn in their sleep: I have translated 
this "limbs" for shortness. Holy men and women "breathless with adoration" shun 
soft, comfortable beds, and luxurious sleep. Their limbs are better exercised in 
offices of devotion and prayer, especially by night. Commentators specially refer 
this to Prayers called Tahajjud, which are offered after midnight in the small hours 
of the morning, in twelve Rak'as. 

3649 In Fear and Hope: in spiritual fear lest their dedication to Allah should not 
be sufficiendy worthy to be accepted, and a spiritual longir^ or hope that their 
shortcomings will be overk)oked by the Mercy of Allah. And their adoration is not 
shown only in Prayer, but also in ])racrical Service and Charity, out of whatever 
gifts they may have received Irom :\.llah. 

17. Now no person knows what delights of the eye(3650) 
are kept hidden (in reserve) for them - as a reward for 
their (good) deeds. 

3650 Delights of die eye: an itliom for tiiat which pleases most and gives most 
satisfaction. In our present state we can scarcely imagine the real Bliss that will 
come to us in the Future. 

18. Is then the man who believes no better than the man 
who is rebellious and wicked?(3651) Not equal are 
they. 

3651 The Future of the two classes-the Blessed and the Wicked-is described in 

\-erses 19-22. 

19. For those who believe and do righteous deeds are 
Gardens as hospitable(3652) homes, for their (good) 
deeds. 

3652 A home brings before our minds a picture of peace and happiness. When to 
it are added honour and hospitality, it adds further to the idea of happiness. 

20. As to those who are rebellious and wicked, their 
abode will be the Fire: every time(3653) they wish to 
get away therefrom, they will be forced thereinto, and 
it will be said to them: "Taste ye the Penalty of the 
Fire, the which ye were wont to reject as false." 

3653 CI. ^l^t.^l^l . Just as die Clardeii is a t>i)e of Bliss, so is the Fire a ty[)e of 
Pcnalt>' antl suffering. Uliere will be no getting away from it. What will be the 
thoughts of those who had earned it? "We used to reject the idea of the 
Consequences as mere chimera: and now we find it to be true!" What will be their 
feelings then? How will they like iti 

21. And indeed We will make them taste of the Penalty of 
this (life) prior to(3654) the supreme Penalty, in order 
that they may (repent and) return. 

3654 The final Penalty is to come in the Hereafter. There is no doubt about it. 
But before it comes, a minor Penalty' comes in this vciy life. It may be in some 
kind of misfortune, or it ma\' be in the pangs of a tortured conscience or secret 
sorrow. But this minor l*eiialt\' may be really a mercy, as it gives them a chance of 
repentance and amendment. 



284 



The Noble Qur'an 



22. And who does more wrong than one to whom are 
recited the Signs of his Lord, and who then turns 
away(3655) therefrom? Verily from those who 
transgress We shall exact (due) Retribution. 

B655 llic worst ;ni<l most hardcnetl sinner is the man to whom Alliih's Signs ;ire 
actually brought home and who yet prefers Evil and turns away from the Light of 
Allah. The Signs may be in the words and guidance of a great Teacher or in some 
minor sorrow or warning, which he disregards with contumely. Or it may be a 
catastrophic blow to his conscience, which should open his eyes, but from which 
he deliberately refuses to profit The penalty— the Nemesis— must necessarily come 
eventually. 

23. We did indeed aforetime give the Book to 
Moses:(3656) be not then in doubt of its reaching 
(thee):(3657) and We made it a guide to the Children 
of Israel. 

3656 /'Jic Book is not here co-extensive watli Revelation. Moses had, revealed to 
liim, a Law, a slmri'itJi, which \vas lo guide his people in all the practical allau's <>I 
their life. Jesus, after him, was also inspired by Allah: but liis Injil or Gospel 
contained only general principles and not a Code or shari'ah. The Prophet was the 
next one to have a shan'ah or "Book" in that sense: for the Qur'an contains both a 
Code and general principles. This Surah is a Makkan Surah. The Code came later 
in MadTnah. But he is given the assurance that he will also have a Code, to 
supersede the earlier Law, and complete the Re\"elation of Allah. 

3657 its reaching (dice): y/V/ai/w Commentators diOer as to tlie construction of the 
pronoun M, which may be translated either "its" or "his". I construe it to refer to 
"the Book", as that gives die most natural meaning, as exijlained in the last note. 

24. And We appointed, from among them, leaders, giving 
guidance(3658) under Our command, so long as they 
persevered with patience and continued to have faith 
in Our Signs. 

3658 The series of Judges, Prophets, and Kings in Israel continued to give good 
guidance, in accordance with Allah's Law, as long as the people continued in Faith 
and Constant )' (y)erse\ ering patience). When that condition ceased, Allah's grace 
was willidrawn and ihe peojile broke up into wrangling sects and practically 
suilered national annihilalion. 

25. Verily thy Lord will judge between them on the Day 
of Judgment, in the matters wherein they differ 
(among themselves)(3659) 

3659 These WTangles and tlisputes among tliem will continue until tiie Da\' ot 
Judgement, but meantime a new Ununah (that of Islam) will arise and take its 
place, with a universal and unified Message for mankind. 

26. Does it not teach them a lesson, how many 
generations We destroyed before them, in whose 



dwellings they (now) go to and fro?(3660) Verily in 
that are Signs: Do they not then listen?(3661) 

3660 If a nation gone astray cxjuld only learn from the histoiy of earlier nations 
tliat were destroyed for their evil! lliey could see vestiges of them in their daily 
goings to and Iro: the, lews could see \ estiges of die Philistines, Amalekites, etc. in 
Palestine , and the pagan Arabs, of the 'Ad and Thamud in Arabia . 

3661 Listen: i.e., listen to the warnings conveyed in Allah's Signs. Notice how 
naturally the transition is effected from the physical to the spiritual-from the 
mined physical \estiges ol ungodly nations on tiiis cartii to tiie more intangible 
signs con\"e\"ed h\' IIisi()r\' and Re\"elati()n. Here the sense of Hearing is 
nicnlioncd. both in its physical and lis nieia])Ii\'sical or spiritual aspect. In the next 
\'crse the sense ol Sight is nieniionect m l)olli asjiects. 

27. And do they not see that We do drive Rain(3662) to 
parched soil (bare of herbage), and produce therewith 
crops, providing food for their cattle and themselves? 
Have they not the vision?(3663) 

3662 Again, as iii the last \erse. there is an eas\' transition Iroin the ])li\sical to the 
spiritual. In physical nature tiiere may be parched soil, which is to all intents and 
purposes dead. Allah sends rain, and the dead soil is converted into living land 
producing rich crops of fodder and corn, nuts and fiuits, to satisfy the hunger of 
man and beast. So in the syjiritual \vorld. The dead man is revivified by Allah's 
grace and merc\ through I lis Re\ elation. I le becomes not only an asset to himself 
but to his de])endenls and tiiose around hini. 

3663 1 he verse begins witii "do tiiey not see?" (n \\n Imn ymnw), a physical act. It 
ends with "have they not the vision?" { afala yubsirun) , a matter of spiritual insight. 
This is parallel to the two kinds of "hearing" or "Kstening", explained in n. 3661 
above. 

28. They say: "When will this decision be, if ye(3664) are 
telling the truth?" 

3664 The I 'nl)elie\"ers may say; "It all this which \'oii say is true, tell us \\4ien this 
final restoration ot Realities, Life and true Values will come about." The aiis\\"er is: 
"If you mean that you will postjjone \'oin' rejienlance and relorin till then, it will [)e 
no use: it will be too late for repentance, and no respite will be granted tlicn: diis is 
the Respite, and this is your chance." 

29. Say: "On the Day of Decision, no profit will it be to 
Unbelievers if they (then) believe! nor will they be 
granted a respite." 

30. So turn away from them, and wait: they too(3665) 
are waiting. 

3665 Read 6:158 and n. 984 as commentary on this. There it is said to the 
Unbelievers: "Wait ye: we too are waiting. "Here the Righteous one is told: "Wait 
(thou): they too are waiting." The reversal of the order is appropriate: in each case 
the person (or persons) addressed is mentioned first CXalso 7:71. 



33 . Al Ahzab (The Confederates) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. O Prophet! Fear Allah, and hearken not to the 
Unbelievers(3666) and the Hypocrites: verily Allah is 
full of Knowledge and Wisdom. 



3666 The fifth year A.H. was a critical year in the external histtjry of early Islam, 
and this Surah must be read in the light ot die e\"cnts tiiat then took place. As 
exjjhiincd in the Introduction, the Grand Contcderacy against Islam came and 
in\'cslcd Madinah and failed utterly. It consisted oi the Makkan llnhelie\"ers, die 
desert Arabs of Central Arabia, the Jews previously expelled for treachery' from 
Madinah, the Jews remaining in Madinah, and the Hypocrites led by 'Abd Allah 
ibn Ubayy, who have already been described in 9:43-110. Their bond of union 
was the common hatred of Islam and it snapped under the reverses they met It is 
important to note three points. (1) The Jews as a body now lost their last chance of 
bearing the standard of Islam: the best of them had already accepted the renewal 
of Allah's Message. (2) A definite status was given to the Prophet's household, after 



285 



The Noble Qur'an 



the slanders on 'A'ishah had been stilled (24:11-26), and the true position of the 
Mothers of the Believers had been cleared. (3) A further exposition of the purity 
of sexual relations was given, based on the story of Zaynab, the "Mother of the 
Poor". These points will be referred to in later notes. 

2. But follow that which comes to thee by inspiration 
from thy Lord: for Allah is well acquainted(3667) with 
(all) that ye do. 

3667 In ihc most :uh"crsc circiiiiistaiiccs, in tlic midst of the Mssanlts ol E\il, the 
plots ot treason and hypocrisy, the darts of slander and false charges, and stupid 
superstitions and taboos, the Prophet of Allah should steer his course steadily 
according to Allah's Law and not fear human evil, in whatever form it appears. 
Men may misjuc^e, but Allah knows all. Men may try to overthrow Good, but 
Wisdom is with Allah. (R). 

3. And put thy trust in Allah, and enough is Allah(3668) 
as a disposer of affairs. 

3668 We must wholly trust Allah: He is the true and efiicient Guardian of all 
interests. Cf 4:81, and n. 600. 

4. Allah has not made for any man two hearts(3669) in 
his (one) body: nor has He made your wives whom ye 
divorce by Zihar(3670} your mothers: nor has He 
made your adopted sons(3671) your sons. Such Is 
(only) your (manner of) speech by your mouths. But 
Allah tells (you) the Truth, and He shows the (right) 
Way. 

3669 Two hc:trts in bis (one) breast: two inconsistent attitudes: such as scning 
Allah and Mammon; or snhscrihing to botli Truth and Suyicrstition; or 
hy]K>criticall\' jirclcnding one thing and intending another. Such a thing is against 
Allah's Law and Will. Apart from tlie condemnation of general h>'j)ocrisy, two 
pagan customs of the Times of Ignorance are mentioned, and their iniquity 
pointed out See the notes 3670 and 3671. Nor can a man love two women with 
equal love; hence the injustice of marrying more than one wife; see the second 
clause in 4:3. (R). 

3670 This was an evil Arab custom, by which the husband selfishh' de])ri\ed his 
wife of her conjugal rights and yet kept her to himself like a slave witliout her 
being free to remarry. He pronounced words importing that she was like his 
mother. After that she could not demand conjugal rights but was not free from his 
control and could not contract another marriage. See also ,58:l-,5, where this is 
condemned in the strongest terms and punishment is promised for it. A man 
sometimes said such words in a fit of anger: they did not affect him, but they 
degraded her position. 

3671 If a man called another's son "his son", it might create complications with 
natural and normal relationships if taken too literally. It is pointed out that it is 
only in men's mouths, and should not be taken literally. The truth is the truth and 
cannot be altered by men's adopting "sons". "Adoption" in the technical sense is not 
allowed in Muslim Law. Those who have been "wives of your sons proceeding 
from your loins" arc wilhin llie Prohibited Degrees of marriage; 4:23 ; but this 
does not ap])ly to "adopled" .sons. 

5. Call them by (the names of) their fathers: that is 
juster in the sight of Allah. But if ye know not(3672) 
their father's (names, call them) your Brothers in 
faith, or your maulas. But there is no blame on you if 
ye make(3673) a mistake therein: (what counts is) 
the intention of your hearts: and Allah is Oft- 
Returning, Most Merciful. 

3672 Freedmen were often called after their master's name as the "son ol so and 
so". When they were sla\es, perhaps their fathers' names were lost ahogellier. It is 
more correct to speak of tiiem as tlie Mmvtd of so and so. But Mavvh in Arabic 
might also imply a close relationship of friendship: in that case, too, it is better to 
use the right term instead of the term "son". "Brother" is not objectionable because 
"Brotherhood" is used in a wider sense than "fatherhood", and is not likely to be 
misunderstood. 

3673 What is aimed at is to destroy the superstition of erecting false relationslii])s 
to the detriment or loss of h ue blood relations. It is not intended to penalise an 
unintentional slip in the matter, and indeed even if a man deliberately calls 
another his son or father, who is not his son or father, out of politeness or 
affections, "Allah is Oft-Foi^ving, Most Merciful". It is the action of mischievous 
parties which is chiefly reprehended, if they intend false insinuations. A mere 
mistake on their part does not matter. (R). 



6. The Prophet is closer to the Believers than their own 
selves,(3674) and his wives are(3675) their mothers. 
Blood-relations among each other have closer 
personal ties, in the Decree of Allah. Than (the 
Brotherhood of) Believers and Muhajirs:(3676) 
nevertheless do ye what is just to your closest friends: 
such is the writing in the Decree (of Allah.. 

3674 In spiritual relationships tlie Prophet is entided to more res])ect and 
consideration than blood-relations. The Believers should follow him rather than 
their fathers or mothers or brothers, where there is conOicI ol dulics. lie is c\"eii 
nearer-closer to our real intcrests-tiiari our own selves, in some Qiraalis, like diat 
of Ubayy ibn Ka'ab, occur also the words "and he is a father of them", which imply 
his spiritual relationship and connection with the words "and his wives are their 
mothers". Thus his spiritual fatherhood would lie contrasted pointedly with the 
repudiation of the vulgar siqiersiilion of calling aii\' one like Zayd ibn Harthah by 
the appellation Zayd ibn Muhammad (33:40): such an application is really 
disrespectful of the Prophet 

3675 See last note. This Surah establishes the dignity and position of the Prophet's 
wives, who had a special mission and responsibility as Mothers of the Believers. 
They were not to be like ordinary women: they had to instruct women in spiritual 
matters, visit and minister to those who were ill or in distress, and do other kindly 
offices in aid of the Prophet's mission. 

3676 No man should deprive his blood-relations of such rights of maintenance 
and properly as they might have. The community of Believers, inhabitants of 
Madinah and those who had migrated to Madinah from Makkah, also had their 
mutual rights, but they were not to be put forward as an excuse to defeat the prior 
rights of natural relationships. In die early MatlTnah days, Ansar were allowed to 
inherit from Muhajirs whose natural relations had not emigrated, but this practice 
wMs discontinued when normal relations were re-established between Makkah and 
MadTnah. 

7. And remember We took from the prophets their 
Covenant:(3677) As (We did) from thee: from Noah, 
Abraham, Moses, and Jesus the son of Mary: We took 
from them a solemn covenant: 

3677 Cf. 3:81. There is an implied covenant on all created things to foUow Allah's 
Law, which is the law of their being: see 5:1. But there is a special implied 
covenant with all Prophets, strict and solemn, that they shall carry out their 
mission, proclaim Allah's Truth without fear or favour, and be ever ready in His 
service in all circumstances. That gives them their position and dignity as 
explained in the last verse, and their tremendous responsibilities in respect of the 
people whom they come to instnict and lead to the right Padi. 

8. That (Allah) may question the (custodians) of Truth 
concerning the Truth they (were charged with):(3678) 
And He has prepared for the Unbelievers a grievous 
Penalty. 

3678 The men to whom Allah's Trulh has l)eeii committed for promulgation will 
be asked in the Hereafter how tiie Truth fared in the world-how it was received, 
who opposed it, and who assisted it Like all trustees, tiiey will have to give a full 
account of their trust. Allah knows all, and it will not add to His information. But 
it will be evidence for and against those to whom it was preached, so that the 
responsibility of those who dishonoured it may be duly enforced. The primary 
custodians of spiritual Truth are the Prophets, but in descending degrees all men 
to whom Allah's Message comes are included. 

9. O ye who believe! Remember the Grace of Allah, 
(bestowed) on you, when there came down on you 
hosts (to overwhelm you):(3679) But We sent against 
them(3680) a hurricane and forces that ye saw not: 
but Allah sees (clearly)(3681) all that ye do. 

3679 In this \eise is summed up the beginning and the end of the fateful struggle 
of the Siege of Madinah in A.I I. ,3. The composition of the unhallowed 
Confederacy that came to destroy Islam is referred to in tiie Introduction. They 
came widi a force of ten to twelve diousand fighting men, an unprecedented army 
for that time and country. The battie is known as the Batde of the Trench. 

3680 After a close investment of two to four weeks, during \\liicli the enemy were 
disheartened by their ill success, there was a piercing blast of the cold east wind. It 
was a severe viinter, and Februar\' can be a ttvTcold moudi in Madinah, which is 
about H, (){)() feet alxne the sea le\el. The eneni\''s tents were lorn uj), their fires 
were extinguished, the sand and rain beat in dieir faces, and they were terrified by 
the portents against diem. They had already well nigh fallen out amongst 
themselves, and beating a hasty retreat, diey melted away. The Madinah fightir^ 



286 



The Noble Qur'an 



strength was no more than 3,000, and the Jewish tribe of the Banu Qurayzah who 
were in their midst was a source of weakness as they were treacherously intriguing 
with the enemy. And further there were the Hx^jocritcs: see n. 3666 above. But 
there were hidden forces tlmt helped the Muslims. Besides the forces of nature 
there were mor;il forces-mutual distrust and bickering in the enemy camp, and on 
the other side, jicrfcct discipline among the real Muslims, and the superb 
leadership of the Prophet. 

3681 Allah sees everything. Therefore we may conclude that the discipline and 
moral fervour of the Muslims, as well as the encm\ 's insincerities, intrigues, and 
reliance on brute force, were all contributory causes to his repulse, under Allah's 
dispensation. There were many hidden causes which neither parti,' saw clearly. 

10. Behold! they came on you from above you and from 
below you, and behold, the eyes became dim and the 
hearts gaped(3682) up to the throats, and ye 
imagined various (vain) thoughts about Allah. 

3682 The f)s\'ch<;>l<;>g}" ot the combatants is dcscrihcd with matchless \igour in the 
Holy Test. The onrush of the enemy was really tremendous. The Trench round 
MadTnah was between the defenders and the hxage attacking force, which had 
some high ground behind them "above you": when any of them came through the 
valley or over the Trench they seemed to come from below. The showers of 
arrows and stone on both sides must also have seemed to come from the air. 

11. In that situation were the Believers tried: they were 
shaken as by a tremendous shaking. 

12. And behold! The Hypocrites and those in whose 
hearts is a disease (even) say: "(Allah) and His 
Messenger promised us nothing but deiusion!"(3683) 

3683 Before this year's mass attack on Madinah, the Muslims had successfully 
reached the Syrian border on the north, and tliere were htjpes of reaching Yemen 
in the south. The Projihct had seen signs of expansion and \icton' for the 
Muslims. Now that they were shut within the Trench on the defensive, the 
Hypocrites taunted them with having indulged in delusive hopes. But the event 
showed that the hopes were not delusive. They were realised beyond expectations 
in a few years. 

13. Behold! A party among them said: "Ye men of 
Yathrib! ye cannot stand (the attack)! therefore go 
back!" And a band of them ask for leave of the 
Prophet, saying, "Truly our houses(3684) are bare 
and exposed," though they were not exposed they 
intended nothing but to run away. 

3684 All the fighting men of Madinah had come out of the City and camped in 
the open space between the City and the Trench that had been dug all round. The 
disaffected Hypocrites sowed defeatist rumours and pretended to withdraw for the 
defence of their homes, though their homes were not exposed, and were fully 
covered by the vigilant defensive forces inside the Trench. 

14. And if an entry had been effected to them(3685) 
from the sides of the (city), and they had been incited 
to sedition, they would certainly have brought it to 
pass, with none but a brief delay! 

3685 The brunt ot all llic iif^iiimt; wa>, on liic north ^idc, but tiic wiiolc frcnch was 
guarded. At one or two ])oints encnn' warriors did lircak within the circuit ol the 
Trench, hut they were soon dis[)oscd of. 'Ali jiarticularh' distinguished himself in 
many figliLs, wearing the Prophet's own sword and armour. If any of the enemy 
had been able to penetrate into the City, the disaffected element, which was only 
sitting on the fence, would have risen against the MusUms at once-with no delay 
except what might have been necessary to put on their armour and arms. 

15. And yet they had already covenanted with Allah not 
to turn their backs, and a covenant(3686) with Allah 
must (surely) be answered for. 

3686 Apparentiy, after the battie of Uhud, certain men who had then shown 
cowardice were forgiven on undertaking that they would behave better next time. 
A solemn promise made to the Messenger of Allah is a promise to Allah, and it 
cannot be broken with impunity. 

16. Say: "Running away will not profit you if ye are 
running away from death(3687) or slaughter; and 



even if (ye do escape), no more than a brief (respite) 
will ye be allowed to enjoy!" 

3687 The coward in a fight does not usually save himself from death. He is 
subject, after desertion, to tlie fiiiy both of the enemy and of his owti side for 
cowardice and desertion. Assuming thai he did escape with his life, \vhere could 
he go to? The brand of cowardice will he on him, and he will he subject to the 
\'cugeance of his own pco])lc. In an\' case, his lite would he in ignominy and would 
be brief, and he would Ime lost irretrie\"ably the meed ol \ aloiu\ 

17. Say: "Who is it that can screen you from Allah if it be 
His wish to give you punishment or to give you 
Mercy?"(3688) Nor will they find for themselves, 
besides Allah, any protector or helper. 

3688 It is still worse if the cowardice or desertion is shown in a Cause, which 
because of the high issues of truth and justice, may be called the Cause of Allah. 
How can anyone esca[)e Allah's Punishment? And in the same way, how can 
anyone ])re\eut another from obiamnig Allah's mercy by repeut;uice and 
amendment!' The better path, therefore, is to stand firm in Allah's Way, and if 
you fail through human weakness, to repent and seek Allah's Mercy. Cf. 33:24, 
and n. 8698 below. 

18. Verily Allah knows those among you who keep back 
(men) and those who say to their brethren, "Come 
along to us", but come not to the fight except for just 
a little while. 

19. Covetous over you. (3689) Then when fear comes, 
thou wilt see them looking to thee, their eyes 
revolving, like (those of) one over whom hovers 
death: but when the fear is past, they will smite you 
with sharp tongues, covetous(3690) of goods. Such 
men have no faith, and so Allah has made their 
deeds(3691) of none effect: and that is easy for 
Allah.(3692) 

3689 Ashihhah: covetous, grasping, miserly. Here the meaning is twofold: (1) they 
spare themselves in the fight as compared with you; they are miserly with 
themselves as against you; they contribute little either in personal effort or with 
their money and resources; and (2) they covet any gains made or booty won, on 
the part of the real fighters. 

3690 In time of danger; tliey would look to the Prophet for protection, and keep 
themselves snugly from the fight When the danger is past, they will come and 
brag and wrangle and show their covetousness or greed for gain though they gave 
of themseh es but sparingly. 

3691 Even any gootl tiiey may have done becomes vain because ot tiieir motives 
of envy, greed, and covetousness and their cowardice. 

3692 It is not surj)rising that men's deeds fall as it were dead because there is no 
pure motive behind them. For men it may be difficult to probe motives, but it is 
easy for Allah, Whom hypocris\' or false show can never deceive. 

20. They think that the Confederates have not 
withdrawn; and if the Confederates should come 
(again), they would wish they were in the deserts 
(wandering) among the Bedouins, and(3693) seeking 
news about you (from a safe distance); and if they 
were in your midst, they would fight but little. 

3693 This completes the piclurc of tlie ])sycholog\' ot the Hypocrites, begun in 
verse 12. Let us analyse it. (1) When llie\' fu'sl saw tlic enemy tliey were already in 
a defeatist mood, and thouglil aii was ()\"cr (\erse 12). (2) Not eonlcnt with 
disloyalty themselves, they tried to infect others, who made paluy excuses to 
withdraw from the fight (verse 13). (3) They were ready to betray the City to the 
enemy if the enemy had gained entrance (verse 14). (4) They forgot all the 
promises of fidelity' which they had [jreviously sworn (verse 15). (5) In their paltry 
calculations they forgot that cowardice in war does not [jay (verses 16-17). (6) 
Without taking uuicli ])ari in tlie actual defence, they \vcre reach" to talk giihh' and 
claim a lion's share ni llie fruits of the \iclor\' (\crses IH-lf)). (7) K\cn \\hen ihe 
euem\' had withdrawn, llieir cowardly minds were still afraid thai ihc encni\' would 
return, and were already niedilating what they would do in ihal case; ])erhaps they 
would dwell in the deserts and ^^^\ on Madinah trom a sate dislance: and it caught 
in Madinah they would fight little and intrigue much. 

It was a miracle that with such men in their midst, the Prophet and his band won 
through. 



287 



The Noble Qur'an 



21. Ye have indeed in the Messenger of Allah a beautiful 
pattern (of conduct) for any one whose hope is(3694) 
in Allah and the Final Day, and who engages 
much(3695) in the Praise of Allah. 

3694 We now have the psychology of the BeHevers-God-tearing men, led by tliat 
pattern of men and of leaders, Muhammad, 

3695 Cf. 26:227: see especially the last clause of that verse in a Makkan Surah, 
which was amply fulfilled in Madinah. 

22. When the Believers saw the Confederate forces, they 
said: "This is what Allah and His Messenger(3696) had 
promised us, and Allah and His Messenger told us 
what was true." And it only added to their faith and 
their zeal in obedience. 

3696 This is in conliiisi lo \\-liai llic Hypocrites said in \ersc 12 ahow. 'I'hc (li\'ine 
promise of licl]) and success is eonlingent upon our slnvnig and lailh. Nothing 
comes lo ihe poltroon and ihe sceptical idler. Dangers and diifienlties, and conflict 
with luil, arc toretold ns, and we must meet them with fortitude and eonrage. 

23. Among the Believers are men who have been true to 
their covenant with Allah, of them some have 
completed(3697) their vow (to the extreme), and 
some (still) wait: but they have never changed (their 
determination) in the least: 

3697 In the tight tor Trudi were (and are) many wlio sacrificed tlieir all- re sources, 
knowledge, influence, life itself- in the Cause, and never wavered. If they won the 
crown of martyrdom, they were blessed. Such a one was Sa'd ibn Mu'adh,. the 
cliicf of die Aws tribe, tlie intrepid standard-bearer of Islam, who died of a wound 
lie had iecei\ ed in die Batde of die rrencli. Otlier heroes fought valiandy and 
lived, always ready to lay down their lives. Both classes were staunch, they never 
charged or wavered. 

24. That Allah may reward the men of Truth for their 
Truth, and punish the Hypocrites if that be(3698) His 
Will, or turn to them in Mercy: for Allah is Oft- 
Forgiving, Most Merciful. 

3698 lielore the riiroiie ot Allah's Mercy diere is always room lor re])enlan(e and 
torgi\"cne^,s. e\en alter treason and crime: hut the lorgi\"eiiess will be according to 
Allah's Will and Plan, which willjudge the penitent's sincerit>' and capacit>' tor 
good to the nicest degree in his favour. Cf. also 33: 1 7 above. 

25. And Allah turned back the Unbelievers for (all) their 
fury: no advantage(3699) did they gain; and enough is 
Allah for the believers in their fight. And Allah is full of 
Strength, able to enforce His Will. (3700) 

3699 In spite of the mighty preparations and the great forces which the Makkans, 
in concert with the Central Arabian Bedouins, the discontented Jews, and the 
treacherous Hypocrites, brought to the siege ot Madinah, all dieir plans were 
frustrated. Their fury availed them nothing. They departed in hot haste. This was 
the last and dying effort The initiative thereafter lay with the forces of Islam. 

3700 For die meanii^ of 'Aziz, see n. 2818 to 22:40 . 

26. And those of the people(3701) of the Book who aided 
them - Allah did take them down from their 
strongholds(3702) and cast terror into their hearts. 
(So that)(3703) some ye slew, and some(3704) ye 
made prisoners. 

3701 The reference is to thejewish tribe of the Banu Qurayzah. They counted 
among the citizens of Madinah and were bound by solemn engagements to help in 
the defence of the citj'. But on the occasion of the Confederate siege by the 
Qurash and their allies, they intrigued with the enemies and treacherousl>' aided 
diem. Immediately after die siege was raised and the Confederates had fled in hot 
haste, die Prophet turned his attention to the treacherous "friends" who had 
betrayed his City in die hour of danger. 

3702 The Banu Qurayzah (see last note) were filled with terror and dismay when 
Madinah was free from the Qurash danger. They .shut themselves up in their 
casdes about three or four miles to the east (or north east) of Madinah, and 
sustained a siege of 25 days, after which they surrendered, stipulating that they 



would abide by the decision of their fate at the hands of Sa'd ibn Mu'adh, chief of 
the Aws tribe, with which they had been in alliance. 

3703 Sa'd a])])lied to llieni the J ewisli I_;nv ol die Old 'restanieiit, not as strictly as 
die ease warranted. In Deut. 2();1()-18, die ti eatment of a cit>' "which is very far off 
from thee" is prescribed to be comparatively more lenient than the treatment of a 
city "of the people, which the Lord thy God does give thee for an inheritance," i.e., 
which is near enough to corrupt the religion of the Jewish people. The 
punishment for these is total annihilation: "thou shall save alive nothir^ that 
breatheth" (Deut. 20:16 ). The more lenient treatment for far-off cities is described 
in the next note. According to the Jewish standard, then, die Banu Qurayzah 
<leser\'ed total extermination-of men, women, and children. They were in the 
territoiy of Mad Tnah itself, and further they had broken their engagements and 
helped the enemy. 

3704 Sa'd adjudged them the mildest treatment of the "far-off' cities which is thus 
described in the Jewish Law: "Thou shaft smite every male thereof with the edge of 
the sword: but the women and the litde ones, and the cattie, and all that is in the 
citj', even all the spoil thereof, slialt tlioii take unto thyself, and thou slialt eat the 
spoil of thine enemies, which llie Ij;>rd thy (iod hath gi\'en lliee" (Dent. 20:18-14). 
riie men of the Qurayzali were slain: die women were sold as captives of war: and 
their lands and properties were divided among the Muhajirs. 

27. And He made you heirs of their lands, their houses, 
and their goods, and of a land which(3705) ye had not 
frequented (before). And Allah has power over all 
things. 

3705 If diis part of the Surah was revealed after the autumn of the Hijrah year 7, it 
refers to the result of the Khaybar expedition of that autumn. Khaybar is a Harrah 
or volcanic tract, well-watered with many springs issuing from its basaltic rocks. It 
has a good irrigation system and yjrodnces good hancsts of grain and dates in its 
wel \alle\\s, while the outcro]) ol rock>> m the high ground affords sites tor 
nunieroiis fortresses. At [jresent it is inhabited i:"liieil\' by men of die race of Bilal 
(the Abyssinian) who played a ])roniinent ])arl in the ex])edition. It is a sort of 
island in the deserts on the outskirts ot Najd . In the Prophet's time diere were 
Jewish colonies setded here, but they were a source of constant trouble, especially 
after the Siege of Madinah. It became a nest of all the hostile Jewish elements 
expelled for dieir treacheiy from elsewhere. Its capital, Khaybar, is about 90 miles 
due north of Madinah. Its inhabitants offered some resistmce, and 'Ali, thtjugh he 
had just risen from a bed of illne>>s. perionned prodigies ot \alour. Alter its 
surrender, a land settlement was made, whirli rclanied ihc enhi\aloi>i ol llie soil 
on the land, but brought them under control, so diat no further focus of active 
liostilit}' should remain near Madinah. The terms of the settiement will be found 
in die MngJinzi o[ al Watjidi. 

28. O Prophet! Say to thy Consorts: "If it be that ye 
desire the life of this World, and its glitter,- then 
come!(3706) I will provide for your enjoyment and set 
you free in a handsome manner. 

3706 We now come to the subject of the position of the Consorts of Purity ( azwaj 
mutahharat), the wives of the Prophet. Their position was not like that of ordinary 
women or ordinaiy vnves. They had s[)ecial duties and res[)onsibilities. The only 
youthful marriage of the Projihet was his first niarriage-that with Kliadijali, the best 
of women and the best ot wi\"es. lie married her fifteen \ ears before he recei\"ed 
die call to Prophethood; the married life lasted for l"wenty-li\e \ears, and their 
mutual de\otion was ol the nol>lest, judged l>y s])irilnal as well as social standards. 
During her Iile he had no oilier wile, which was unusual for a man ol lii^ slandnig 
among his people. When she died, his age was 5{), and but for two consideradous, 
he would probably never have married again, as he was most abstemious in his 
physical life. The two considerations which governed his later marriages were: (1) 
compassion and clemency, as when he wanted to provide for suffering widows, 
who could not he [jrovided for in any other way in that stage of society; some of 
diem, like Sawdali, had issue by dieir former marriage, re(]uiring ])rotection; (2) 
help in his duties ol leadersiii]>, with women, who had to l)e instrucled and kept 
togedier in the large Muslim famih', where women and men had similar social 
rights. 'A'lshah, daughter of Abii Bakr, was clever and learned, and in lladith she is 
an important audiority on die life of the Prophet. Zaynah, daughter of 
Khuzaymah, was specially devoted to the poor: she was called the "Mother of the 
Poor". The other Zaynab, daughter of Jahsh, also worked for the poor, for whom 
she provided from the proceeds of her manual work, as she was skilled in leather 
work. But all the Constjrts in their high position had to work and assist as Mothers 
of the I Inimah. Theirs \vere not idle lives, like those of Odalis<iues, either for their 
own pleasure or the pleasure of their husband. Tliev' are told here that they had 
no place in die sacred Household if diey merely wished for ease or worldly glitter. 
If such were the case, they could be divorced and amply provided for. 

29. But if ye seek Allah and His Messenger, and the Home 
of the Hereafter, verily Allah has prepared for the 
well-doers amongst you(3707) a great reward. 



288 



The Noble Qur'an 



3707 They were all well-doers. But being in their exalted position, they had extra 
responsibility, and they had to be specially carelul to discharge it. In the same way, 
their reward would be "gr^*^*". for higher services bring higher spiritual satisfaction, 
though they were asked to deny themselves some of the ordinary indulgences of 
life. 

30. O Consorts of the Prophet' If any of you were guilty 
of evident unseemly conduct,(3708) the Punishment 
would be doubled to her, and that is easy for 
Ailah.(3709) 

3708 Evidcnl iinsccnilv conduct: i.e., |)r<;>\"C(l niiscoiKluct, as opjjoscd to false 
slanders from enemies. Sueh slanders were ot no account, but it any ot diem had 
behaved in an unseemly manner, it would have been a worse offence than in the 
case of ordinary women, on account of their special position. (Cf. 33:32). Of 
course none of them \vere in the least guilt}'. 

3709 Cf. HH:19 and n. 8592. I'he punishment in this life for a married woman's 
unchastit}" is \"er\' se\"ere: lor adultery, pul>lic Hogging with a hundred stripes, 
under 24:2; or for lewdness (see 4:15 ) imprisonment; or stoning to death for 
adultery, according to certain precedents established in Canon Law. But here the 
question is not about this kind of punishment or this kind of offence. Even minor 
indiscretions, in the case of women who were patterns of decorum, would have 
been reprehensible; and the punishment in the Hereafter is on a higher plane, 
which we can scarcely understand. But Allah can appreciate every shade of motive 
in us. More or less is possible there, which might not be possible in die rough and 
ready law which we administer here, {see also nn. ,'528-,*)26 and nn. 29.') l-29(i()). 

31. But any of you that is devout in the service of Allah 
and His Messenger, and works righteousness,- to her 
shall We grant her reward twice:(3710) and We have 
prepared for her a generous Sustenance. (3711) 

3710 Twice, i.e., once as a righteous woman and again as a Mother ol the 
Believers, serving the belie\ing women and tlius showing her devotion to Allah 
and His Prophet. 

3711 Sustenance: in the spiritual sense: all that is necessary to sustain her in 
happiness in her future life. 

32. O Consorts of the Prophet! Ye are not like any of the 
(other) women:(3712) if ye do fear ((Allah)), be not 
too complacent of speech, lest one in whose heart is a 
disease should be moved with desire: but speak ye a 
speech (that is) just. (3713) 

3712 riiis IS the core of the whole ])assage. The Proplicl's Consorts were not like 
ordinary women, nor was dieir marriage an ordinary marriage, in which onl\' 
])ersonal or social consideralions enler. I hc\' had a special position and special 
responsibilities, in die matter ot guiding and instiucting women who came into the 
fold of Islam. Islam is a Way of life, and the Muslims are a family: women have 
as much place in Islam as men, and their intimate instruction must obviously be 
through women. 

3713 While they were to be kind and gentle to all, they were to he guarded on 
account of their sjiecial position lest ])eo])le mighl misunderstand or take 
advantage of their kindness. They were to make no vulgar worldly displays as in 
the times of Paganism. 

33. And stay quietly in your houses, and make not a 
dazzling display, like that of the former Times of 
Ignorance; and establish regular Prayer, and give 
regular Charity; and obey (37 14) Allah and His 
Messenger. And Allah only wishes to remove all 
abomination from you, ye Members(3715) of the 
Family, and to make you pure and spotless. 

3714 Obedience to Allah's Law sums up all duties. Regular Prayer (seeking 
nearness to Allah) and Regular Charit\' (doing good to fellow-creatures) are 
mentioned as specially smiholical ot our Religion. 

3715 Notice the transition in this clause to the masculine gender, while before this 
the \'erhs and jironouns were in the feminine gender as relerring to the Consorts, 
riie statement in diis clause is now more general including (besides die Consorts) 
the whole family, namely Fatimah the daughter, 'Ali the son-in-law, and their sons 
AI Hasan and Al Husayn, the beloved grandsons of the Prophet The masculine 
gender is used generally, in speakir^ of a mixed assembly of men and women. 



34. And recite(3716) what is rehearsed to you in your 
homes, of the Signs of Allah and His Wisdom: for Allah 
understands the finest mysteries and is well- 
acquainted (with them). (3717) 

3716 1 he verb is u dhkunm, ieminine gender, as referring to the Azivaj again. It 
means not oiiK' "remember* but "recite", "teach", "make known", "publish", the 
Message which ye learn at home from the Prophet, the fountain of spiritual 
knowledge. The "Signs of Allah" refer specifically to the verses of the Qur'an, and 
Wisdom to the resulting instruction derived therefrom. 

3717 22:68 and n. 28 U. Allah's iiiiderslandiiig is ])erfect in eveiy detail, 
however minute. Therefore use His l^e\elation for ever\' ])hase ol life. 

35. For Muslim men and women,- for believing men and 
women-(3718) for devout men and women, for true 
men and women, for men and women who are patient 
and constant, for men and women who humble 
themselves, for men and women who give(3719) in 
Charity, for men and women who fast (and deny 
themselves), for men and women who guard their 
chastity, and for men and women who engage much in 
Allah's praise,-(3720) for them has Allah prepared 
forgiveness and great reward. 

3718 Islam, or sut)mitting our will to Allah's Will, includes all the virtues, as 
particularly specified in this verse. See n. 3720. 

3719 A number of Muslim virtues are specified here, but the chief stress is laid on 
the fact that these virtues are as necessary to women as to men. Both sexes lave 
spiritual as well as human rights and duties in an equal degree, and the future 
"reward" of the Hereafter, viz., Spiritual Bliss, is provided for the one as for the 
other. 

3720 The virtues referred to are: (1) Faith, hope, and trust in Allah, and in His 
benevolent government of the world; (2) devotion and service in practical life; (3) 
love and practice of truth, in thought and intention, word and deed; (4) patience 
and constancy, in suffering and in right endeavour; (5) humility, the avoidance of 
an attitude of arrogance and sujjerioritv'; (6) charity', ic, help to the poor and 
unfortunate ones in life, a s]>ecial virtue arising out of the general dut\' of seniee 
(No. 2); (7) seH-dcuial, typically iu food, but generalh' m all a])])etites; (8) chastit\', 
|)urity in sex life, ])urit\' in motive, thought, word, and deed; and (9) constant 
attention to Allah's Message, and ciillivalioii of die desire to get nearer lo Allah. 

36. It is not fitting for a Believer, man or woman, when a 
matter has been decided by Allah and His Messenger 
to have any option about their decision:(3721) if any 
one disobeys Allah and His Messenger, he is indeed on 
a clearly wrong Path. 

3721 We must not put our own wisdom in competition witii Allah's wisdom. 
Allah's decree is often known to us by the logic of facts. We must accept it loyally, 
and do the best we can to help in our own way to carry it out We must make our 
will consonant to Allah's Will. (R). 

37. Behold! Thou didst say to one who had received the 
grace of Allah(3722) and thy favour: "Retain thou (in 
wedlock) thy wife, and fear Allah." But thou didst hide 
in thy heart(3723) that which Allah was about to 
make manifest: thou didst fear the people, but it is 
more fitting that thou shouldst(3724) fear Allah. Then 
when Zaid had dissolved (his marriage) with her, with 
the necessary(3725) (formality). We joined her in 
marriage to thee: in order that (in future) there may 
be no difficulty to the Believers in (the matter of) 
marriage with the wives(3726) of their adopted sons, 
when the latter have dissolved with the necessary 
(formality) (their marriage) with them. And Allah's 
command must be fulfilled. 

3722 This was Zayd, son of Ilaritliah, one of the first to accept the faidi of Islam. 
He was freedman of the I'ropliet, who loved him as a son and gave him in 
marriage to his own cousin ZajTiat). Ulie marriage however turned out unhappy. 
See next note. 

3723 Zayd's marriage with the Prophet's cousin Zaynab, daughter of J ahsh, did 
not turn out happy. Zaynab the high-bom looked down upon Zayd the freedman 



289 



The Noble Qur'an 



who had been a slave. And he was not comely to look at Bom were good people 
in their own ways, and both loved the Prophet, but there was mutual 
in( <)mp;itibilit>'. and this is fatal to married life. Zayd wished to divorce her, but 
ihc Proplicl asked him to hold his hand, and he obeyed. She was closely related 
to the Prophet; he had given a handsome marriage gift on her marriage to Zayd; 
and ])eople would certainh' talk if such a marriage was broken ofl. But marriages 
are made on eai th, not in heaven, and it is no part of Allah's Plan to torture 
people in a bond which should be a source of happiness but actually is a source of 
misery. Zayd's wish-indeed the mutual wish of the couple-was for the time being 
put away, but it became eventually an established fact, and everybody came to 
know of it. (R). 

3724 All actual tacts are relerred to Allah. When ihe marriage is unha])]n', Islam 
permits tlie bond to be dissolved, provided tliat all interests concerned are 
safeguarded. Apparendy there was no issue here to be considered. Zaynab had to 
be considered, and she obtained the dearest wish of her heart in being raised to be 
a Mother of the Believers, with all the dignity and responsibility of that position. 
Seen. 3706 to 33:28 above. 

3725 The Jddah or period of waiting after divorce ( 2:28 , and n. 254) was duly 
completed. 

3726 The Pagan superstition and taboo about adopted sons had to be destroyed. 
See 83:4-5 and notes 3671-3672 above. 

38. There can be no difficulty to the Prophet in what 
Allah has indicated to him(3727) as a duty. It was the 
practice (approved) of Allah amongst those of old that 
have passed away,(3728) And the command of Allah 
is a decree determined. (3729) 

3727 See n. 3724 above. 

3728 ilie next clause is parenthetical. Those words tlien connect on witli verse 
39. Among the people of the Book there was no taboo about adopted sons, as 
there was in Pagan Arabia. 

3729 Allah's ordering ot the world is ah\ a\"s lull oi w isdom. I'^ en our unhajipiness 
and miser\' ma\" aclualK' lia\"c a great meaning lor oursehes or others or l>oth. If 
our first Plan scenic to hiil, we must iiol miinniir and re])ine, l>ut rclne\e the 
position by adopung a course which appears to be tlie best position in die light ot 
our duties as indicated by Allah. For Allah's Plan is framed on universal principles 
that cannot be altered by human action. 

39. (It is the practice of those) who preach the Messages 
of Allah, and fear Him, and fear none but Allah. And 
enough is Allah to call (men) to account. (3730) 

3730 Our responsibility' is to Allah, not to men. Men's opinions may have a 
bearing in our own interpretation of duty, but when that duty is clear, our only 
course is to obey Allah rather than men. 

40. Muhammad is not the father of any of your men, but 
(he is) the Messenger of Allah, and the Seal of the 
Prophets:(3731) and Allah has full knowledge of all 
things. 

3731 When a document is sealed, il is complete, and there can l>e no turther 
addition. The Prophet Muhammad closed the long line ol Messengers. Allah's 
teaching is and will always be continuous, but tliere has been and v^U be no 
Prophet after Muhammad. The later ages will want thinkers and reformers, not 
Prophets. This is not an arbitrary matter. It is a decree full of knowledge and 
wisdom, "for Allah has lull knowledge of all things." 

41. O ye who believe! Celebrate the praises of Allah, and 
do this often; 

42. And glorify Him morning and evening. 

43. He it is Who sends(3732) blessings on you, as do His 
angels, that He may bring you out from the depths of 
Darkness into Light: and He is Full of Mercy to the 
Believers.(3733) 

3732 Blessings: good wishes and mercies. Allah wishes well to all His creatures, 
and His angels carry out His work, for their will is in all thirds His Will. His chief 
and everlasting blessing is that He gives us a knowledge of the spiritual world, and 
helps us towards its attainment For the symbolic meanii^ of Light and Darkness, 
see 24:35-40, and notes. 



3733 His Mercies are for all His creatures, but for those who believe and trust in 
Him, there are special mercies, "a generous Reward" as in the next verse. 

44. Their salutation on the Day they meet Him will be 
"Peace!"; and He has prepared for them a generous 
Reward. 

45. O Prophet! Truly We have sent thee as a Witness, a 
Bearer(3734) of Glad Tidings, and Warner,- 

3734 '^riie Prophet was sent by Allah in five capacities. Three are mentioned in 
this \erse, and the other two in tlie verse lollowiiig. (I) 11c comes as a Witnessto 
all men al)out the spiritual truths which had been obscured by ignorance or 
superstition, or b\' the diisl ol sectarian contnn"ers\'. He did not come to establish 
a new religion or sect. He came to teach Religion. He is also a vyatness to Allah 
about men's doings and how they receive Allah's Message; see 4:41 and n. 560. (2) 
He comes as a Bearer of the Glad Tidings of the Mercy of Allah. No matter how 
far men may have transgressed, they have hope if they believe, repent, and live a 
good life. (3) He also comes as a Tt^mer to those who are heedless. This life will 
not last There is a Future Life, and that is all-important. See next note. 

46. And as one who invites to Allah. s (grace) by His 
leave,(3735) and as a lamp spreading light. 

3735 See last note. The t^vo other ca])acilies in which the Pro])het was sent are 
here s])eciiied. (1) He comes as one who has a right to invilc all men to 
re])entaiice and the Iorgi\"eness ol sins; but he does this, not oi his own authority, 
but by die permission and audiorit^' given to him by iVllah. This is said lest people 
may deny the Prophet as they did with other Prophets before him. The personal 
responsibility of each individual remains, but the Prophet can lead him on to the 
Right and help him. (5) The Prophet als<) comes as a Light oi a Lamp (Sinij) to 
illuminate the wh<)le world. In 71:lfi and elsewhere the same word (Simj) is used 
for the sun. The comparison is apt. When the sun appears, all the lesser lights 
I)ale before his light. And the Message of Islam, i.e., of the Universal Religion, is 
to dittuse Light e\"er\'where. 

47. Then give the Glad Tidings to the BelieverS/ that they 
shall have from Allah a very great Bounty.(3736) 

3736 The light of Islam is the Biggest Bounty possible and if they truly understand 
it, they should glory in it. 

48. And obey not (the behests) of the Unbelievers and 
the Hypocrites, and heed not their annoyances,(3737) 
but put thy Trust in Allah. For enough is Allah as a 
Disposer of affairs. 

3737 Men of little or no Faith will often lay down the \a\\ and tell better men than 
tlieniselves what to do. In case ot retusal they shower insults and injuries. No 
attention is to be paid to them. It is their way. All will be right under the 
government of Allah. 

49. O ye who believe! When ye marry believing women, 
and then divorce them before ye have touched them, 
no period of 'Iddah(3738) have ye to count in respect 
of them: so give them a present.(3739) And set them 
free in a handsome manner.(3740) 

3738 See n. 2,34 to 2:228. The 'kkhih counts for three monthly courses, or if there 
are no courses, for three months (see 2:34 and ()5:4). 

3739 This present is held, by some, to be in addition to the half dower due to 
them under 2:237. If the dower had not been fixed, the gift would presumably be 
larger, and it would absorb the gift prescribed n 2:236. 

3740 riic gilt should be gi\cn with good grace, and the treedoni ot (he woman 
should not he interfered widi in any way. It she chooses to marry again 
immediately, no obstacle should be placed in her path. On no pretext should she 
be allowed to remain doubtful about her freedom. 

50. O Prophet! We have made lawful to thee(3741) thy 
wives to whom thou hast paid their dowers;(3742) 
and those whom thy right hand possesses out of the 
prisoners of war whom(3743) Allah has assigned to 
thee; and daughters of thy paternal uncles and aunts, 
and daughters of thy maternal uncles and aunts, who 
migrated(3744) (from Makka) with thee; and any 
believing woman who dedicates her soul to the 



290 



The Noble Qur'an 



Prophet(3745) if the Prophet wishes to wed her;- this 
only for thee, and not for the Believers (at large); We 
know what We have appointed for them as to(3746) 
their wives and the captives whom their right hands 
possess- in order that(3747) there should be no 
difficulty for thee. And Allah is Oft- Forgiving, Most 
Merciful. (3748) 

3741 This introduces no new exemption or privilege. Verses 50-52 merely declare 
the points in which, on account of the special circumstances (see n. 3706 above), 
the Prophet's marriages differed from those of ordinary MusUms. This is 
considered under four heads, which we shall examine in the four notes following. 

3742 IIc;ul 1. Marriage wilh dower (kl): this is ihc uiii\'crsal Muslim marriage. 
The dittereiiee in the Prophet's ease was tliat tliere was no liniit;ition to tlie 
number of four (4:3), and women of the People of the Book (,>:,5) were not among 
his wives, but only Believers. These points are not expressly mentioned here, but 
are inferred by his actual practice. Obviously women who are expected to instruct 
other women in Islam must be Muslims. 

3743 Head 2. Women Prisoners ol War: the same remark as the last note. The 
point does not now arise, as tlie whole contlition ami ineitlents ot war have been 
altered and slavery has been abolished by international agreement 

3744 Head 3. These are first cousins, and not within the Prohibited Degrees of 
Marriage (see 4:23 -24). These are specially mentioned here by way <)f limitition. 
None of them could many the Pro[)liet unless she had performed the Ilijrali with 
him. It she had not so ])erfornied il in spite oi her close relationslii]), she could 
not be credited vntii any gieat fen'our for Islam, or be considered suitable for 
instructii^ other women in Islam. 

3745 Head 4. A believing woman who dedicates her soul to the Prophet: 
obviously tliis case, like tlie last, is only applicable to the Prophet, and is hedged 
around with the limitations that tlie Prophet considers it a suitable and proper case 
of true senice to the community, and not mereh' a sentimental woman's treak. 
Some Commentators tliink there was no such case. But otiiers, witli whom I 
agree, think that this applies to Zaynab bint Khuzaymah, who had dedicated 
herself to the poor and was called the Mother of the Poor ( Umm al masakin). 
Similarly, the last head might possibly refer to Zaynab bint Jahsh, who vras a 
daughter of the Prophet's paternal aunt, herself a daughter of 'Abd al Muttahb. 

3746 rhe ordinan law of Muslim marriage will be found chiefly in 2:221-235, 
4:19-25,4:34 -35, and 5:5. 

3747 The words "this only for thee . . . right hands possess" are parenthetical, and 
the words "in order that . ." connect on with the previous clauses beginning with 
"O Prophet, We have made lawful . . . wishes to wed her." 

3748 Marri^e is an important relationship not only in our physical Ufe, but in our 
moral and spiritual hfe, and its effects extend not only to the parties themselves 
but to children and future generations. A number of special problems arise 
according to special circumstances. Every man and w<)man must seriously 
consider all sides oi llie (|ueslion and must do the best in his or her jjower to 
temper inslinrts and iiuimalioiis with wisdom and f^uidanre Ironi Allah. Allah 
wishes to make eveiy one's path easy, tor He is indeed "Ott-Forgiving, Most 
Merciful*. 

51. Thou mayest defer (the turn(3749) of) any of them 
that thou pieasest, and thou mayest receive any thou 
pleasest: and there is no blame on thee if thou invite 
one whose (turn)(3750) thou hadst set aside. This 
were nigher to the cooling of the eyes,(3751) the 
prevention of their grief, and their satisfaction - that 
of all of them - with that which thou hast to give 
them:(3752) and Allah knows (all) that is in your 
hearts:(3753) and Allah is All- Knowing, Most 
Forbearing. 

3749 In 4:3 it is laid dovm that more than one wife is not permissible "If ye fear 
that ye shall not be able to deal jusdy with them". In a Muslim household there is 
no r(K)m for a "favourite wife* in the sense that such a wife is recipient of favours 
denied to other wi\es. In the special circumstances ot the Prophet there were 
more than one, antl he usually observed the rule of ecjuality with them, in other 
things as well as in the rotation of conjugal rights. But considering that his 
marriages, after he was invested with the Prophetic office, were mainly dictated by 
other than conjugal or personal considerations (see n. 3706, 33:28), the rotation 
could not always be observed, though he observed it as much as possible. This 
\erse absolved him from absolute adherence to a fixed rotation. There are other 
inter])retations, but I agree with most of the Commentators in the view I have 
explained. (R). 



3750 Where the rotation was, for some reason, interfered with, it was permissible, 
by another interference with the usual rotation, to bring satisfaction to one who 
had been pre\iously set aside. This was not only permitted, but commended, as 
tending to remo\ e dissatisfaction and cheer and comfort the eyes and hearts of 
those who were disajjfjointed in their turn. 

3751 Cooling die eyes: an Arabic idiom for cheering and comforting eyes which 
yearn to see those they love. A verse of Zeb al Nisa', daughter of the Mughal 
Emperor Awrangzeb, may be rendered thus: 

"My heart is glad whene\er lo\"er-wise I (h\ell u]H)n thy beauties and thy grace! But 
how can 1 content my hungr>' eyes, That ask continually to see thy face?" 

3752 There was not much in the way of worldly goods or satisfaction that the 
Prophet could give them: see 33:28 above. But he was kind, just, and true— the 
best of men to his family, and they all clur^ to him. 

3753 Our human hearts, however good on the whole, may yet, in their motives, 
liave possibly some baser admixture. The feminine hearts are not more immune 
in this respect than the masculine. But everything is known and understood by 
Allah, Who will in His Mercy make allowances for our human weaknesses. His 
tide of "Most Forgivii^" (Halim) also gives His devoted worshippers the cue: why 
should we not also forbear with the faults and weaknesses of our neighbours and 
fellow-creatures? 

52. It is not lawful for thee (to marry more) 
women(3754) after this, nor to change them for 
(other) wives, even though their beauty attract thee, 
except any thy right hand should possess (as 
handmaidens): and Allah doth watch over all things. 

3754 This was revealed in A.I I. 7. Atter that the Pro]>het did not niarn" again, 
e\cc])t llie handmaiden, Mary the Copt, who was sent as a present In' tiie 
Christian Mu<jaw<jas ot Egjpt . She became die motiier ot Itnahim, who died in 
his infancy. 

53. O ye who believe! Enter not the Prophet's houses,- 
until leave is given you,-(3755) for a meal, (and then) 
not (so early as) to wait for its preparation: but when 
ye are invited, enter; and when ye have taken your 
meal, disperse, without seeking familiar talk. Such 
(behaviour) annoys the Prophet: he is ashamed to 
dismiss you, but Allah is not ashamed (to tell you) the 
truth. And when ye ask (his ladies)(3756) for 
anything ye want, ask them from before a screen: that 
makes for greater purity for your hearts and for theirs. 
Nor is it right for you(3757) that ye should 
annoy(3758) Allah's Messenger, or that ye should 
marry his widows after him at any time. Truly such a 
thing is in Allah. s sight an enormity. 

3755 The rules of refined social ethics are as necessary to teach today as it was 
with the rude Arabs whom the Prophet had to teach in his day. Those mentioned 
in this verse may be briefly recayjitulated thus: (1) Enter not a tiiend's house 
without ])ermission; (2) it in\ited lo dine, don't go too earh ; \<;>u are asked to dine, 
not to wait for the preparation ot die food; (3) tie diere at the time appointed, so 
that you enter when you are expected and invited; (4) after the meal, don't get 
familiar with your host, especially if there is a great distance between him and you; 
(5) don't vraste time in tittie-tattie, causing inconvenience and perhaps annoyance 
to your host; (6) understand what is proper behaviour for you, he may be too 
polite to ask you to depart All this has a spiritual as well as a social bearing: 
respect and delicate consideration for others are among the highest virtues. 

3756 The actual manner of showing res]>ect to ladies may be different in different 
circumstances. But it is an essential principle of good society to show the greatest 
deference to them. To the "Mothers of the Believers" this respect vi^ due in an 
exceptional degree. 

3757 Considering his jjosition, (he Pro])liet deser\ed to he respected l>elore all 
odier men and nodiing should be done to cause him die least harm and 
annoyance. This applied not only during his lifetime, but it applies now, because 
his teaching and personality are alive to us. It was not fitting that his widows, both 
for their ovm position and for the position of the Prophet, should be married by 
other men after him. And this mark of respect was duly observed in history. 

3758 "Annoy": Adlm may equally mean lo \"e\, to cause hurl or injury, to insult, to 
ill-treat by slander or unseemly conduct, or hurt the feelings of (someone). The 
Prophet came with a divine mission to teach and reclaim the world, and he is 
entided to the respect of all, even of those who do not consciously acknowledge 
his mission, for his mission works constantiy like the forces of nature. In a minor 
degree the "Mothers of the Believers" are also entided to respect 



291 



The Noble Qur'an 



54. Whether ye reveal anything(3759) or conceal it, 
verily Allah has full knowledge of all things. 

3759 Respect or opposition may be shown overtly or in devious hidden ways. All 
good and evil are open before Allah, and He will take due account of everything. 

55. There is no blame (on these ladies if they appear) 
before their fathers(3760) or their sons, their 
brothers, or their brother's sons, or their sisters' 
sons, or their women, or the (slaves] whom their right 
hands possess. And, (ladies), fear Allah, for Allah is 
Witness to all things. 

3760 This refers back to the Ilij^ih (st i ccn) portion of verse 53 above. The list of 
those before whom the Prophet's wives could appear informally without a screen 
is their fathers, sons, brothers, brothers 1 or sisters' sons, serving women, and 
household shncs or servants. Commentators include uncles (paternal ;uk1 
maternal) under the heading of "fathers". Their women is held to mean all women 
who belonged to the Muslim eommuniti,': other women were in the position ol 
Strangers, whom they reeei\"e<l not so inlimaleiy, l>ut with the lormalih" <>I a sereen 
as in tlie ease of men. Compare with this list and the wording here the list and the 
wording in 24:31, which applies to all Muslim women. In the list here, husbands 
and husbands' relatives are not necessary to be mentioned, as we are speaking of a 
sin^e household, that of the central figure in Islam, nor men-servants nor 
children, as there were none. In the wording note that for Muslim women 
generally, no screen or Hijab (Pardah) is mentioned, but only a veil to cover the 
bosom, and modest^' in dress. The screen was a .special feature of honour for the 
Profjhet's household, introduced about fne or six \'ears before his death. 

56. Allah and His angels send blessings on the 
Prophet:(3761) O ye that believe! Send ye blessings 
on him, and salute him with all respect. 

3761 Allali and flis angels honour and bless tiie Prophet as tiie greatest ot men. 
We are asked to honour and bless him all the more because he took upon 
himself to suffer the sorrow and afflictions of this life in order to guide us to 
Allah's Mercy and the highest inner Life. 

57. Those who annoy(3762) Allah and His Messenger - 
Allah has cursed them in this World and in the 
Hereafter, and has prepared for them a humiliating 
Punishment. 

3762 C/n. 3758 above. 

58. And those who annoy believing men and women 
undeservedly, bear (on themselves)(3763) a calumny 
and a glaring sin. 

3763 Ci^ 4:112. In that ])assage we were told that anyone who was himself guilty 
but accused an innocent man ol his gnili, was oinionsh" placing iumself in double 
jc()])ard\'; lirst, lor his own original guilt, and seeoncth" lor the gnill ol a iaise 
accusation. Here we take two classes ot men instead ot two individuals. The men 
and women of faith (if they desene tlie name) and doing all they can to serve 
Allah and hiunanity. If they are insultetl, hurt, or annoyed by those whose sins 
they denounce, the latter suffer the penalties of a double guilt, viz,, their sins to 
start with, and the insults or injuries they offer to those who correct them. Instead 
of resenting the preaching of Truth, they should welcome it and fjrofit by it. 

59. O Prophet! Tell thy wives and daughters, and the 
believing women,(3764) that they should cast their 
outer garments over(3765) their persons (when 
abroad): that is most convenient, that they should be 
known(3766) (as such) and not molested. And Allah is 
Oft- Forgiving,(3767) Most Merciful. 

3764 This is for all Muslim women, those of tiie Prophet's household, as well as 
the others. They were asked to cover themselves with outer garments when 
walking around. (R). 

3765 / ilbab, plural Jalabib: an outer garment: a long gown covering the whole 
body, or a cloak covering the neck and bosom. 

3766 The <)l)ject was not to restrict the libert\' of women but lo protect them from 
harm and moleslation. In tiie East and tiie West a <listiiicti\c public dress ol some 
sort or another has alwa\s been a badge ol honour or distinction, both among 
men and women. This can be Uaced back to tiie earliest civilisations. Assyrian 
Law in its palmiest days (say, 7th century B.C.), enjoined the veiling of married 



women and forbade the veilir^ of slaves and women of ill fame: see Cambridge 
Ancient History, m, 107. 

3767 That is, il a Muslim woman sincerely tries to obsen^e this rule, bill owing to 
human weakness falls short of tiie ideal, tiien "Allali is Oft- Forgiving, Most 
Merciftil" ( O" 24:30-31). (R). 

60. Truly, if the Hypocrites^ and those in whose hearts is 
a disease, and those who stir up sedition in the 
City,(3768) desist not. We shall certainly stir thee up 
against them: Then will they not be able to stay in it 
as thy neighbours for any length of time: 

3768 It was necessary to put down all kinds of unseemly conduct in the Prophet's 
City. And here is the warning in the plainest terms. And the warning had its effect. 
The "H^ijocrites" were men who pretended to be in Islam but whose manners and 
morals were anti-Islamic. Those "with diseased hearts" may have been the ones 
tiiat molested innocent \\ {>inen. "Those who stirred up sedition" put false rumours 
in circnlalion to exrile llic crowd. Alas! we must ask ourselves the question: "Are 
diese conditions jiresent among us today?" 

61. They shall have a curse(3769) on them: whenever 
they are found, they shall be seized and slain (without 
mercy). 

3769 They will be deprived of tiie blessing and guidance of Allah. They sought to 
cause disorder in Allah's world— moral as well as material, but they will themselves 
be destroyed. Those who become oudaws, rebels against the Law, will themselves 
be destroyed by the Law. Capital punishment is the only adequate punishment for 
treason and crimes of sustained concerted violence— for the protection of the 
hearths and homes of innocent citizens and the honour of their women. 

62. (Such was) the practice (approved) of Allah among 
those(3770) who lived aforetime: No change wilt thou 
find in the practice (approved) of Allah. 

3770 The Jewish Law was much more severe: see notes 3708 and 87()4 to 88:26. 
That severit\' is mitigated in Islam, lint il i>> a universal princi])le tiiat any element 
which dehberately refuses to obey law and aggressively nies to subvert all order in 
society, secretiy and openly, must be effectively suppressed, for the preservation of 
the life and health of the general community. 

63. Men ask thee concerning the Hour: Say, "The 
knowledge(3771) thereof is with Allah (alone)": and 
what will make thee understand?- perchance the Hour 
is nigh! 

3771 Cf. 7:187 and n. 1159, where the idea is further explained. The knowledge 
of the Final Hour is with Allah alone. The fact of its coming is certain: the exact 
time when it will come has not been revealed. If it were, it would disturb our 
thoughts and life. "Heavy were its burden through the hea\'ens and the earth." But 
at any given moment it cannot be far distant. In theological language, each 
individual's death is a Final Hour, a Qiv^uimJi SiigJini (Lesser Da\' ol Jiidgenieiit). 
In that sense it is not the same for all intlividuals, antl is certainly always near, "In 
the midst of life we are in death", as the Ar^lican Prayer-Book says in its Burial 
Service. 

64. Verily Allah has cursed the Unbelievers and prepared 
for them a Blazing Fire,- 

65. To dwell therein for ever: no protector will they find, 
nor helper. 

66. The Day that their faces will be turned upside 
down(3772) in the Fire, they will say: "Woe to us! 
Would that we had obeyed Allah and obeyed the 
Messenger." 

3772 The face is the expression of their Personality, their Self; and turning upside 
down is a sign of degradation and ignominy. When the Retribution comes, the evil 
ones will be humiliated, and they will wish that they had followed right guidance 
when they had the chance. They will then fall to accusing their leaders who misled 
them. But they forget their own personal responsibility. 

67. And they would say: "Our Lord! We obeyed our chiefs 
and our great ones, and they misled us as to the 
(right) Path. 



292 



The Noble Qur'an 



68. "Our Lord! Give them double Penalty(3773) and 
curse them with a very great Curse!" 

3773 Cf. 25:69 and n. 3129, and 1 1:20 and n. 1515. The double Penalty invoked 
will be because (1) they went wrong themselves and (2) they misled others. 

69. O ye who believe! Be ye not like those who vexed and 
insulted Moses,(3774) but Allah cleared him of the 
(calumnies) they had uttered: and he was honourable 
in Allah.s sight. 

3774 The people of Moses often vexed him and rebelled against him and against 
Allah's Law. Here the reference seems to be to Num. 12:1-1,). It is there said tli;it 
Moses's own sister Miriam and his brother Aaron spoke against Moses lieeause 
Moses had married an Etliio[)ian woman. Allah cleared Moses ol ihe charge ol 
having done an\thing wrong: "My senant Moses is not so, who is iaithlu! in all 
mine house." Miriam was afflicted with leprosy for seven days as a punishment, 
after which she was forgiven, as also was Aaron. This is the Old Testament story. 
The Prophet was also attacked because of his marriage with Zaynab bintjahsh, but 
not by his own circle; his motives were of the highest and were completely 
vindicated as we have seen above. 

70. O ye who believe! Fear Allah, and (always) say a 
word directed to the Right:(3775) 

3775 We must not only sjieak ihe Irulh as tar as we know it, but we must always 
try io hit the right ])oiiit; i.e., \\c nuisl not s])eak unseasonably, and when we do 
speak, we must not beat about tlie bush, but go straight to tliat which is right, in 
deed as well as in word. Then Allah will make our conduct right and cure any 
defects that there may be in our knowledge and character. With our endeavour 
directed straight to the goal, we shall be forgiven our errors, shortcomings, faults, 
and sins of the past 

71. That He may make your conduct whole and sound 
and forgive you your sins: He that obeys Allah and His 
Messenger, has already attained the highest 
Achievement.(3776) 

3776 This is salvation, the attainment of our real spiritual desire or ambition, as 
we are on the highway to nearness to Allah. 

72. We did indeed offer the Trust(3777) to the Heavens 
and the Earth and the Mountains;(3778) but they 
refused(3779) to undertake it,(3780) being afraid 
thereof: but man undertook it;-(3781} He was indeed 
unjust(3782) and foolish;- 

3777 The 'I^ust is something given to a person, over which he has a power of 
disposition: he is expected to use it as directed or exfieeted, but he has the power 
to use it otherwise. There is no trust if the trustee has no jjower, and the trust 
implies that the giver of the trust beheves and expects that the trustee would use it 
according to the wish of the creator of the trust, and not otherwise. 

3778 What is die meaning of the offer of the Trust to the Heavens, the Earth, and 
tlie Mountiiins? Cf. .59:21, where the h\'])othetical sending down of the Qur'an to 
tlie Mountains is mentioned, and it is mentioned that such Parables are [)iit forth 
in order to aid men to reilection. \Ve ina\' therefore lake the Mountains, tlie 
Eartli, and die Heavens as s>mbolical. The mountains stand for fimmess and 
stability: they have been created for this quality, and they are always true to that 
quahty. An earthquake or a volcano has to do with movements within the earth's 
crust: it has nothing to do with the Mountain's will. In fact it has no free will of any 
kind: there is no question of any Trust here. If we take the Earth as a whole, as a 
part of the solar s\"siein or a compendium of the terrestrial Nature we see around 
us, it obeys the lixed laws of Allah, and there is no Will or Trust. If we take the 
Heavens eidier as celestial space, or as symbohcal of the Angels, they absolutely 
obey Allah's Will and law: they have no will of their own. 

3779 The Heavens, the Earth, and the Mountains, i.e., other creatures of Allah, 
besides man, refused to imdertake a Trust or a responsibility, and may be 
imagined as happy without a choice of good or evil being given through their will. 
In sayir^ that they refused, we imply a will, but we limit it by the statement that 



they did not imder^e to be given a choice between good and evil. They 
preferred to submit their will entirely to Allah's Will, which is All-Wise and 

Perfect, and which would give them far more happiness than a faculty of choice, 
with their im])erlect knowledge. Man was too audacious and ignorant to realise 
this, and the result has l)eeii that man as a race has been disrupted: the e\il ones 
have betrayed the trust and brought Punishment on themsehes, though the good 
have been able to rise far above other Creation, to be among die niuqnjr^bin, die 
nearest ones to Allah: 56:11 and 56:88. What can be higher than this for any 
creature? 

It follows incidentiilly from this diat the Heavens and the Earth were created 
before man was created, and this is in accordance with what we know of the 
physical world in science: man came on the scene at a comparatively late stage. 

3780 Hamala: to undertake, bear, carry (the Trust or responsibility), to be equal 
to it This is the ordinary meaning, and the majority of Commentators construe 
so. But some understand it to mean "to carry away, run away with, to embezzle 
(the thing entrusted); hence to be false to the Trust, to betiay die Trust." In that 
case the sense of verses 72-78 would be: "Allah offered the Trust to other 
creatures, but diey refused, lest they should betray it, being alraid Iroin thai point 
of view: but man was less fair to himself: in his ignorance he accepted and 
betrayed the trust, with the result that some of his race became Hypocrites and 
Unbelievers and were punished, though others were faithful to the Trust and 
received Allah's Mercy." The resulting conclusion is the same under both 
interpretations. 

3781 See 2:80 -84 and notes. Allah intended a \"er\' high destiny lor man, and 
placed him in his uncorrupted state even above die angels, but in his corruption 
he made himself even lower than die beasts. What was it that made man so high 
and noble? The differentiating ([uality which Allah gave man was that Allah 
breathed something of His own spirit into man (32:9; 15:29 and n. 1968; and 
other passages). This meant that man was given a limited choice of good and evil, 
and that he was made capable of Forbearance, Love, and Mercy. And in himself 
man summed up Allah's great world: man is in himself a microcosm. 

3782 That man should undertake the God-like attributes (in however small a 
degree) of Will, Forbearance, Love, and Mercy, brought him nearer to Allah than 
was possible for any other creature of Allah. This was part o^ Allah's Will and 
Plan, but little <li<l man realise then what a tremendtjus task he was undertaking or 
(|iiesti<)ii himself \\ lieilier he would be e(|iial lo it. ZnJiiiii (lran>,Ialc(! "iiiiiiist") mid 
J.iliiiJ (ignorant) arc hiilli in llic Arabu' iiiteii>>i\v loiin; as iniu li In sa\", 'man 
sigiudly tailed to measure his own ])owers or his own knowledge'. Rul Allah's 
Grace came to his assistance. Where man did his best, he won through b\' Allah's 
Grace, even though man's Best was but a poor Good. 



How did man generically undertake this great Responsibility, ^vliieli made him 
Vicegerent of Allah { 2:80 )? Here comes in the iiustie doctrine of a Covenant, 
exjjressed or iin])lied. bclween Allah and Humanity. See 7:172-73 and notes 
1 1 lf)-l 1 18, also .3:1 and ii. ()iS2. A C'o\"eiiaiit (Mithaq) necessarily implies Trust, 
and its breach necessariK' implies Punishment. 

73. (With the result) that Allah has to punish(3783) the 
Hypocrites, men and women, and the Unbelievers, 
men and women, and Allah turns in Mercy to the 
Believers,(3784) men and women: for Allah is Oft- 
Forgiving, Most Merciful. 

3783 Man's generic Covenant, which Ilowed Iroin his exercising the option gi\"en 
him, choosing \Vill, Forbearance, l_x)\e, and .Merc\'. made il nece^sar\" thai l)reach 
of it should carry its own punishment. Breach ot it is here classed under two 
heads: those who betray their Trust act either as Hypocrites or as Unbelievers. 
Hypocrites are those who profess Faith but bring not forth the fruits of Faith. 
Unbelievers are those who openly defy Faith, and from whom therefore no fruits 
of Faith are to be expected. 

3784 Those who remain firm to their Faith and their C'o\eiiaiit (see notes 3781- 
3782) will receive die aid of Allah's Grace; dieir faults and weaknesses will be 
cured: and they will be made worthy of their exalted Destiny. For Allah is Oft- 
Returning and Most Merciful. 

So ends a Surah which deals with ihe greatest com])lieatioiis and 
misunderstandings in our throbbing life here below, and points upwards to the 
Great Achievement, the highest Salvation 



293 



The Noble Qur'an 



34. Saba' (Sheba) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Praise be to Allah,(3785) to Whom belong all things in 
the heavens and on earth: to Him be Praise in the 
Hereafter: and He is Full of Wisdom, acquainted with 
all things. 

3785 All Creation declares His Praises, i.e., inaiiilests I lis i\lere>' and I'ow er, 
Goodness and Trnlh— all the snblinie atlril>nles snninied u]) in His Most Beautiful 
Names (7:1H() and 17:110 and notes). For man, to contemplate these is in itself a 
Revelation. This sentiment opens five Surah of the Qur'an evenly distributed, viz., 
1, 6, 18, 34, and 35. Here the point most emphasised is that His wisdom and 
mercy comprehend all things, extended in space or in time— here and everywhere, 
now and evermore. (R). 

2. He icnows all that goes(3786} into the earth, and all 
that comes out thereof; all that comes down from the 
sicy(3787) and ail that ascends thereto and He is the 
Most Merciful, the Oft-Forgiving. 

3786 An ignorant man may think that water aljsorhed in the soil or seed sown 
l)cneath the sod is lost, but il replenishes numerous rills and streams, and feeds 
and sustains numerous roots and lornis ol lite, and throws ti[) all kinds of 
\'egetal)le lile. So with ihiugs thai come out ol the earth who can count the myriad 
forms ot herbs and ti ees that grow and perish, and yet sustain a continuous lite for 
ages and ages? Yet these are symbolical of other things or entities beyond time or 
space, and beyond physical form. We see the birth and death of the animal part of 
man: when he is buried beneath the soil, the ignorant man thinks there is an end 
ol him. But what coiuitless stages still lie l)elore liiui lor his inner and spiritual 
life? And so with the Platonic Forms of Things: Goodness, Virtue, Mercy, and the 
various functions of the soul. They are never lost, but go up to Allah. 

3787 The vapours that rise from the earth and ascend to the sky descend again as 
rain and snow and as symbols of Allah's Mercy. So are the prayers of the devout 
and the call of those in agony for help and light, answered by the descent of mercy 
and guidance, help and light from the Throne of Majesty. The imagery indicated 
in die last note can be worked out to moral and spiritual forces, and llie\' all centre 
in Allah. Do not forget that, just as there is the element ol Mercy, so there is an 
element of Justice and Punishment— in the physical forces as well as in tlie moral 
and spiritual forces, all centerir^ in Allah. 

3. The Unbelievers say,(3788) "Never to us will come the 
Hour": Say, "Nay! but most surely, by my Lord, (3789) 
it will come upon you;- by Him Who knows the 
unseen,- from Whom is not hidden the least little atom 
in the heavens or on earth: Nor is there anything less 
than that, or greater, but is in the Record 
Perspicuous:(3790) 

3788 The last two \erses prepared us to realise the positions of I 'nl>elie\ers in 
Allah's great Universe. I hey are the discord in the universal harmony of Prayer 
and Praise. Their existence is due to the grant of a limited free will, the Trust 
which the Unbelievers have betrayed (see 33:72 and notes). But they must and will 
be eliminated: see verse 5 below. For there is nothing more certain in the world, 
physical, moral and spiritual, than that every cause, great or small, must have its 
corresjjonding consequences. 

3789 The stiongest emphasis and tiie most perfect assurance of certainty are 
indicated by reference to the authority of Allah Himself, the Ruler of the Day of 
Judgement 

3790 In the symbolical language ol our own human ex])eriences, a record is more 
enduring than memor\': in fact (if pro])erl\' preser\"ed) it is [jcrpetual. If, turdier, it 
is expressed in clear language, without an\' ol>scurily, il can always be read with 
perfect [jrecision and widiout any doubt whatever. Apply tliese qualities, free from 
human defects, to Allah's laws and decrees. They are unerring and enduring. 
Everything, great or small, will receive due recognition— a Reward for Good and 
Punishment for Evil (Cf. n. 3843). 



4. That He may reward those who believe and work 
deeds of righteousness: for such is Forgiveness and a 
Sustenance(3791) Most Generous." 

3791 Sustemuuc. Spiritual in lliings s]nritual, and ])h\sical in llinigs ])h\sical. It 
implies not onh' the salislacliou ol desire, but the ])ro\ision of means for 
sustaining the ground won and lor winning more ground in the inarch ot progress. 

5. But those who strive against Our Signs, to 
frustrate(3792) them,- for such will be a Penalty,- a 
Punishment most humiliating. 

3792 Cf. 22:51 . Allah's Plan caimot be frustrated. It is those who work against it, 
who will be eliminated and destroyed. 

6. And those to whom(3793) icnowiedge has come see 
that the (Revelation) sent down to thee from thy Lord 
- that is the Truth, and that it guides to the Path of the 
Exalted (in might). Worthy of all praise. 

3793 Against the doubts and vain imaginings of the Ignorant is the certainty of 
knowledge of the Enlightened: that Allah reveals Himself, and that His Revelation 
is true and leads to the Patii of true Guidance. That Path is the Path of Allah, 
Who, in His infinite love and Mercy, is Worthy of all Praise. 

It is possible to connect this with the "Record Perspicuous" in verse 3 above: "it is 
perspicuous., for the Enlightened do see. . ." 

7. The Unbelievers say (in ridicule): "Shall we point out 
to you a man(3794) that will tell you, when ye are all 
scattered to pieces in disintegration, that ye shall 
(then be raised) in a New Creation? 

3794 Uliis is a taunt against the Prophet, and it is applicable to all who preach the 
doctiine of a Future Life. How is it possible, sa\" the I lnhelie\ers, that when a 
man's body is reduced to dust and scatlcrcd aboul, llie man should rise again and 
become a new Creation? They add that such a preacher is inventing a deliberate 
falsehood or is demented. 

8. "Has he invented a falsehood against Allah, or has a 
spirit (seized) him?"-(3795) Nay, it is those who 
believe not in the Hereafter, that are in (real) Penalty, 
and in farthest error. 

3795 The answer is; tiie Future Life is tiie truest of all Trutlis; so tar is tiie man 
who teaches it from being demented, that it is those who deny it, that lack 
knowledge and are in real jeopardy for their souls; for they persecute Truth and 
must not only suffer defeat, but go farther and farther from Realities and thus 
suffer the worst hallucinations about the spiritual world. 

9. See they not what is before them and behind them, of 
the sky and the earth?(3796) If We wished. We could 
cause the earth to swallow(3797) them up, or cause a 
piece of the sky to fall upon them. (3798) Verily in this 
is a Sign for every devotee that turns to Allah (in 
repentance). 

3796 The men who walk in spiritual darkness and laugh at a I Icreafter have but to 
observe the Power of Allah in the nature around ihem. He Who created the 
heavens and the earth and sustains them can sureh' make a new Creation! And the 
cosmic l_;iws which are so just and ine\ iiahle should surely give them an idea of 
the inexorable Justice tiiat must redress all balance. 

3797 Cf. 16:45 , and n. 2071. "Who are these puny creatures— sceptics that 
(luestion the might and majest\' of Allah? 

3798 Cf. 26:187. this was actually a challenge hurled at Shu'ayb and a shower of 
ashes and cinders came from above and overwhelmed the challengers! 



294 



The Noble Qur'an 



10. We bestowed Grace aforetime on David from 
Ourselves:(3799) "O ye Mountains! Sing ye back the 
Praises of Allah with him! and ye birds (also)! And We 
made the iron soft for him;-(3800) 

3799 Cf. 21:79-80, and notes David had tlic gift of song and sacred 
music, and this is shown in his Psahns. All nature —hills and birds— sir^ and echo 
back the Praise of Allah. 

3800 Iron or steel is hard sUitf: but in the hands of a craftsman it becomes soft 
and phable, and \\ i(h il can lie made instruments for the defence of righteousness. 
These, m the literal sense, are coats ol mail, and delensive armour, and the 
manuiaclure ol them is traditionally altribiited to Da\"id. (R). 

11. (Commanding), "Make thou coast of mail, balancing 
well(3801) the rings of chain armour, and work ye 
righteousness;(3802) for be sure I see (clearly) all 
that ye do." 

3801 Coats of chain armour have to be made with ctmnir^ art, if the chains are to 
fit into each other and the whole garment is to be worn in comfort in fierce 
warfare. 

3802 Note tlic transition from the singular, "make them coats of mail", to the 
plural "and work \e righteousness". The lirsl is addressed lo l)a\"id, who was the 
artihcer of tlefensive armour; and the second is addressetl to him antl his whole 
people. He made the armour, but it was to be worn not only by him but all the 
warriors. But he and his people were to be careful to see that they did not deviate 
from the paths of righteousness. Fighting is a dangerous weapon and may well 
degenerate (as it so often does) into mere violence. They were to see that this 
should not happen, and they were told that Allah was watching over them all with 
personal solicitude implied in the singular pronoim "I". 

12. And to Solomon (We made) the Wind 
(obedient): (3803) Its early morning (stride) was a 
month's (journey), and its evening (stride) was a 
month's (journey); and We made a Font(3804) of 
molten brass to flow for him; and there were Jinns 
that worked in front(3805) of him, by the leave of his 
Lord, and if any of them turned aside from our 
command. We made him taste of the Penalty of the 
Blazing Fire. 

3803 Cf. 21:81-82, n. 2736, and 38:36-38. See also 27:38-39. The winds are swift 
and can cover in a short morning's or evening's flight the distance it takes a whole 
month to cover on foot or by bullock cart. In our own day, with air speeds of 400 
miles and more per hour, this seems a moderate statement. 

3804 In the Old Testament, 2 Chronicles, Chapters H, and 4, are described the 
various cosdy materials with which Solomon's Temple was built, and it was 
furnished with vessels, candlesticks, lamps, censers, etc. "Solomon made all these 
vessels in great abundance: for the weij^ht of the brass could not be found out" (2 
Chronicles, 4:18). "Also he made a molten sea often cubits from brim to brim, 
round in compass, and ti\"e cul)ils the height thereot: and a line of thirt}' cubits did 
compass it round a[)oul" (2 (.'hronieles, 1:2). The rece])tacle or "sea" or Font was 
made of molten brass: presumably it contained flowing water for washing with. 

3805 See 27:17, and n. 3257. (R). 

13. They worked for him as he desired, (making) 
Arches,(3806) images, basons as large as reservoirs, 
and (cooking) cauldrons fixed (in their places): "Work 
ye,(3807) sons of David, with thanks! but few of My 
servants are grateful!" 

3806 Mihrab (Plural Mabarih), translated "arch", may be applied to any fine, 

cle\'ated, spacious architectural structure. As the reference here is to the Temple 
ol Solomon , the word "archer" i>, I think most a])pro])nate. "Arclies" would be 
sUucture Ornaments m the rem])le . Images wouki l)e like the nnages of oxen 
and Cherubim mentioned m 2 Chronicles, 1:8 and 8:1 1; the Basins 2 Chronicles 
4:22 were perhaps huge dishes round which man\' men could sit together and eat, 
according to ancient Eastern custtmi, while the cooking Cauldrons or Pots {2 
Chronicles, 4:16), were fixed in one place, being so large in ca])acity diat they 
could not be moved about (R). 

3807 The ljuilding of the Temple was a great e\"cnl m I>iraelile history. The motto 
here gi\en is "\Vork!": lor only that would justih' the maiiileiiaiice ol die Kingdom 
of David , which reached its zenith under Solomon. Witliout work, botli literally, 
and figuratively for "righteous deeds", all that glory and power would be out of 



place, and it fell away in a few generations, with the decline of the moral spirit 
which was at its back. 

14. Then, when We decreed (Solomon's) death, nothing 
showed them his death except a iittle(3808) worm of 
the earth, which kept (slowly) gnawing away at his 
staff: so when he fell down, the Jinns saw(3809) 
plainly that if they had known the unseen, they would 
not have tarried in the humiliating Penalty (of their 
Task). 

3808 This allegory illustrates three points: (1) however great and glorious human 
power and grandeur may be, it is only for a time, ;md it may fade ',\\\"a\ e\"en 
before people know of its decline; (2) the m<)st remark;ible events may he brought 
to light, not b\" a llourisli ol lriim])ets, but by a humble indi\"klual, unknown and 
unseen, who works imperccptibh" and undermines c\'cu so strong a diing as a staff, 
on which a great man may lean; ('?) work done b\' men mereU' on the l)asis of 
brute strength or lear, as in the case ol the Jinns, w ill not endure. This i^ brought 
up in strong contrast against die Power and Majesty ot Allah, which will endure, 
which cannot be sapped, and which can only be fully appreciated by a training of 
the will and heart In the same way, in David's story above, his mighty strength as a 
warrior, (see 2:251), and his skill in making armour are only to be valued when 
used, as it was used, in the service of Allah, in righteous works (34:11). 

3809 The Jinns looked u])oii ihcir \\o\'\^ a>, a Pcnaltx", and so it l>ecame lo them. 
I'he people who worked at die iVmple oi St>k>nion as die People of David 
worked and gloried in their work as a thanksgiving to Allah, and their work 
became sanctified. The Jinns knew nothing of hidden secrets; they only saw the 
obvious, and had not even the significance of the litde worm that slowly gnawed 
away Solomon's staff. 

15. There was, for Saba',(3810) aforetime, a Sign in their 
home-land - two Gardens to the right and to the left. 
"Eat of the Sustenance (provided) by your Lord, and 
be grateful to Him: a territory fair and happy, and a 
Lord Oft-Forgiving!(3811) 

3810 This is the same cit>' and territory in Yemen as is mentioned in 27:22: see 
note there as to its location. There the period was the time ol Solomon and 
Queen Bikils. Here it is some centuries later. It \\"as still a ha])]n' and ])ros])erous 
country, amply irrigated from the Ma'arib dam. Its road or ])erha])s its canals, were 
skirted by gardens on both sides, right and left: at any gi\ en point you always saw 
two gardens. It produced fruit, spices, and frankincense, and got the name of 
Araby the Blest for that part of the countr>'. 

3811 The land was fair to look upon: the people happy and prosperous: and they 
enjo\ed the blessings of Allah, Who is Gracious and does not punish small 
human taiilts or weaknesses. 

16. But they turned away (from Allah., and We sent 
against them the Flood(3812) (released) from the 
Dams,(3813) and We converted their two garden 
(rows) into "gardens" producing bitter fruit, and 
tamarisks, and some few (stunted) Lote-trees.(3814) 

3812 Into tliat happy Garden of Eden in Arabia Felix (Araby the Blest) came the 
insidious snake of Unfaith and Wroi^doing. Perhaps the people became arrogant 
of their prosperity, or of their science, or of their skill in irrigation engineering, in 
respect of the wonderflil works of the Dam which their ancestors had constructed. 
Perhaps they got broken up into rich and poor, privileged and unprivileged, high- 
caste and low-caste, disregarding the gifts and closing the opportunities given by 
Allah to all His creatures. Perhaps they broke the laws of the ver\' Nature which 
fed and sustained them. The Nemesis came. It may have come suddenly, or it 
may \va\c come slowly. The pent-up waters ol the eastern side ol the Yemen 
highlands were collected in a high lake confined by die Dam of Ma'arib. A mighty 
flood came: the dam burst: and it has never been repaired since. This was a 
spectacular crisis: it may have been preceded and followed by slow desiccation of 
tlie coiintiy. 

3813 '"An'ni" (= Dams or Embankments) may have been a jjroper noun, or may 
simply mean the great earthworks lined wilh stone, which lormed the Ma'arib 
<lam, ot which traces still exist. The French traveller U J. Arnautl saw tlie town and 
ruins of the Dam of Ma'arib in 1843, and described its g^antic works and its 
inscriptions: See/ouma/As/afigi/e for January 1874: the account is in French. For 
a secondary account in English, see W.B. Harris, Journey Through Yemen, 
Edinburgh, 1893. The dam as measured by Amaud was two miles lor^ and 120 ft 
high. The date of its destruction was somewhere about 120 A.C., though some 
authorities put it much later. 

3814 The flourishing " Garden of Arabia " was converted into a waste. The 
luscious fruit trees became wild, or gave place to wild plants with bitter fruit The 



295 



The Noble Qur'an 



feathery leaved tamarisk, which is only good for twigs and wattle-work, replaced 
the fragrant plants and flowers. Wild and stunted kinds of thorny bushes, like the 
wild L()tc tree, which were good for neither fruit nor shade, grew in place of the 
])omcgr;inMtcs, tlic date palms, and the grapevines. The lote tree belongs to the 
fiimily RhamnaccMC, Zizyplius Spiim Cluisd. of which {it is suyjposcd) Christ's 
crown ot thorns was made, allied to the Zizyplms Jiijiilm, or hcrlrcc oi India . 
Wild, it is shrubby, tliorny and useless. In cultivation it bears good truit, and some 
shade, and can be thomless, thus becomir^ a symbol of heavenly bliss: 56:28. 

17. That was the Requital We gave them because they 
ungratefully rejected Faith:(3815) and never do We 
give (such) requital except to such as are ungrateful 
rejecters. 

3815 K:ifur. intensive form: "those who deliberately and continuously reject Allah 
and are ungrateful for His Mercies, as shown by their constant wrongdoing. 

18. Between them and the Cities(3816) on which We had 
poured our blessings. We had placed Cities in 
prominent positions, and between them We had 
appointed stages of journey in due proportion: "Travel 
therein, secure, by night and by day." 

3816 An instance is now given of the sort of covettjusness on the part of the 
people of Saba , which mined their prosperity and trade and cut their own throats. 
The old Frankincense route was llie t^real IIigln\<i\" (iiiiniii iiiiibhi l.'>:79; snhil 
nnuiini, 1,'):76) between Aral)ia and S\ria . riirou<;li S\iia il eonnccied willi ihe 
great and flourishing Kingdoms ol llie lui])hrales and I'lgris \alleys on the one 
hand and Eg"\])t on llie other, and with the great Roman Empire round the 
Mediterranean . At tlie oflier end, through the Yemen Coast , tlie road connected, 
by sea transport, with India , Malaya, and China . The Yemen-Syria road was 
much frequented, and Mada'in Salih was one of the stations on that route, and 
aftenvards on the Pilgrim route: see Appendix VII to S. 26. Syria was the land on 
which Allah "had [joiired his blessings", l)eing a rich leriile countiy, where 
Abraham had li\ed: it inchides the Holy l_;uid ol Palestine. The route was 
studded in the days ol ils prosperit\' with niau\' stations (cities) close to each other, 
on wliich merchants coultl travel with ease and safety, "by night and by day". The 
close proximity of stations prevented the inroads of highwaymen. 

19. But they said:(3817) "Our Lord! Place longer 
distances between our journey- stages":(3818) but 
they wronged themselves (therein). At length We 
made them as a tale (that is told)/(3819) and We 
dispersed them ail in scattered fragments. Verily in 
this are Signs for every (soul that is) patiently 
constant and grateful. 

3817 Smd, in this and other places in the Qur'an, "language" is used lor thouglil or 
deed. I'he Corrunentators call it die "Language of actual facts" (zaban hdl) as 
opposed to the "lar^age of words" (zaban qal). 

3818 The covetous Saba ' people, in order to get more profit from travellers' 
supplies by concentrating them on a few stations which they could monopolise, 
tended to choke off traffic and ruin the big trade. Selfishness often runs counter to 
true selt-interest. It is a historical fact that the great \'enien-Syna route in Aral>ia 
declined with the decline of Yemen . There were no doubt physical causes, but 
supreme above all were the moral causes, the grasping nature of the people, and 
their departure from the highest standards of righteousness. 

3819 The people of Saba were given every chance. They had prospeiit\', skill, 
trade and commerce, and a healthy and beautiful countiy. They also had, 
apparenfly, great virtues, and as long as they remained true to their \irtues, i.e., to 
the Law of Allah, they remained happy and contented. But when fliey became 
covetous and selfish, and became jealous of Other people's prosperity instead of 
rejoicing in it, they fell from grace and declined. It may be that the climate 
charged, the rainfall became scantier, perhaps on account of the cutting down of 
hill forests: trade routes changed, on account of the people falling olf in the virtues 
that make men popular: behind all the physical causes was the root-cause, that 
they began to woislii[) mammon, self, greed, or materialism. They fell into the 
snare of Satan. The\' gradually passed out of history, and became onh' a name in a 
story. Moral: it is onh' Allah's Mercy that can gi\e true ha])])iness or pr<)S])enty, 
and happiness or prosperity' is only a snare unless used for die highest semce ot 
Allah and man. 

20. And on them did Satan prove true his idea,(3820) 
and they followed him, all but a party that believed. 

3820 Cf. 1 7:62, Satan out of arrogance had said, when he asked for respite from 
the Most High: "I will bring (Adam's) descendants under my sway, all but a few." 



This was now proved true on the Saba people. He had no power to force them. It 
was their own will that went wror^ and put them into his power. 

21. But he had no authority over them,- except that We 
might test the man who(3821) believes in the 
Hereafter from him who is in doubt concerning it: and 
thy Lord doth watch over all things. 

3821 Might test: the word in the original is might know. It is not that Allah does 
not know all. Why does He want to test? It is in onler to help us subjectively, to 
train our will, to put us definitely the question, "Will you obey Allah or other than 
Allah?" (Cf.n. 467 to 3:154 and also 47:31). 

22. Say: "Call upon other (gods)(3822) whom ye fancy, 
besides Allah. They have no power,- not the weight of 
an atom,- in the heavens or on earth:(3823) No (sort 
of) share have they therein, nor is any of them a 
helper to Allah. 

3822 Other ol)jects ol worship, such as Sell, or Money, or Power, or things we 
imagine will bring us luck or prosperity, diougli they can do nothing ot the kind. 

3823 The False gods have no power whatever either in heaven or on earth, either 
ill influencing our spiritual life or our ordinaiy worldly life. sup])ose lhal ihey 
ha\"e some share, or lhat they can give some help to Allah, c\cii though Allah is 
Supreme, is bodi false and blasphemous. Allah is One and Supreme, vridiout 
sharer, helper, or equal. 

23. "No intercession can avail in His Presence, except for 
those(3824) for whom He has granted permission. So 
far (is this the case) that, when terror is removed 
from their hearts(3825) (at the Day of Judgment, 
then) will they say, 'what is it that your Lord 
commanded? '(3826) they will say, 'That which is 
true and just; and He is the Most High Most Great'." 

3824 CT. 20:109, n. liiAi, where I have explained the two ]H>ssihle modes of 
interpretation. Each soul is individually and personally respoiisil)le. And if there is 
any intercession, it can only be by Allah's gracious permission. For the Day of 
Judgement will be a terrible Day, or Day of Wrath (Dies irae) according to the 
Latin hymn, when the purest souls will be stupefied at the manifestation of Allah's 
Power. See next note. 

3825 " riieir hearts": the ])ronoun "then" lelcrs lo llie angels nearest lo Allah. On 
die Day ot Judgement there will he such an irresistible manifestation of Power tiiat 
even they will be silent for a while, and will scarcely realise what is happening. 
They will question each other, and only thus will they regain their bearings. Or 
"their" may refer to those who seek intercession. 

3826 In their mutual questionings they will realise that Allah's Judgement, as 
always, is right and just. Does this mean that no sort of intercession is required? 

24. Say: "Who gives you(3827) sustenance, from the 
heavens and the earth?" Say: "It is Allah, and certain 
it is that either we or ye(3828) are on right guidance 
or in manifest error!" 

3827 There are six propositions introduced here with the word "Say", at verses 22, 
24, 25, 26, 27, and 30. They clearly explain the doctrine of Unity (verse 22), the 
Mercy of Allah (verse 23), man's Personal Responsibility (verse 25), the Final 
Justice of Allah (verse 26), Allah's Power and Wisdom (verse 27), and the 
Inevitability of the Judgement, by which the true values will be restored (verse 30). 

3828 Right and Wrong, (lood and are incom])alil)le, one witii another. In 
this matter we can make no compromise. It is true that in men there may be 
various degrees of good or evil mixed together, and we have to tolerate men as our 
fellow-creatures, with all their faults and shortcomir^s. But this does not mean that 
we can worship Allah and Mammon together. Wrong is the negation of Right as 
light is of darkness. Though there may be apparentiy varying depths of darkness, 
this is only due to the imperfection of our vision: it is vaiying strengths of light as 
perceived by our relative powers of sight. So we may perceive die Light of Allah in 
varyir^ degrees according to our spiritual vision. But in simple questions of Right 
and Wrong, we are faced by the Categorical Imperative. 

25. Say: "Ye shall not be questioned as to our 
sins,(3829) nor shall we be questioned as to what ye 
do." 



296 



The Noble 



Q u r ' a n 



3829 Therefore do not prosecute us, or bring personal animus to bear on us. We 
must do our duty in declaring the universal Message, which is for you as much as 
for us. 

26. Say: "Our Lord will gather us together and will in the 
end decide the matter between us (and you) in truth 
and just!ce:(3830) and He is the one to decide, the 
One Who knows all." 

3830 Human controversies arc vain and inconclusive. If you put your trust in 
Allah and we put our trust in Allah, we belong to one Brotherhood, and we shall 
see the perfect Truth finally when the Time comes. 

27. Say: "Show me those whom ye have joined with Him 
as partners: by no means (can ye). Nay, He is 
Allah,(3831) the Exalted in Power, the Wise." 

3831 Wisdom and Power only belong to Allah. If you put your trust in other 
things, they will fail you, because they do not exist— as objects of worship. All else 
that you set your hearts upon will and must fail you, because they cannot in any 
wise be brought in to rivalry with Allah. 

2S. We have not sent thee but as a universal 
(Messenger}(3832) to men, giving them glad tidings, 
and warning them (against sin), but most men 
understand not. 

3832 Allah's Revelation, through the Prophet, was not meant for one faith or tribe, 
one race or set of people. It was meant for all mankind, to whom, if they turn to 
Allah, it is a Message of the ghul tidings of His Mercy, and if they do not turn to 
Ilini, it is a warning against sin and the ine\itable Punishment. Thai the 
Punishment does not come immediately (as tar as they })ereeive) is no reason tor 
doubting it It has been declared in clear and unecjuivocal terms, and notliing can 
be more certain. Why delay? Why ask carping ciuestions? Why not profit by the 
Message, turn to Allah in repentance, and bring forth the fruits of righteousness? 

29. They say: "When will this promise (come to pass) if 
ye are telling the truth?" 

30. Say: "The appointment to you is for a Day, which ye 
cannot put back for an hour(3833) nor put forward." 

3833 When that Day actually arrives, your period of probation will have passed. It 
will be too late. Now is the time for action and spiritual profit 

31. The Unbelievers say: "We shall neither believe in this 
scripture nor in (any) that (came) before it."(3834) 
Couldst thou but see when the wrong-doers will be 
made to stand before their Lord, throwing back the 
word (of blame)(3835) on one another! Those who 
had been despised will say to the arrogant 
ones:(3836) "Had it not been for you, we should 
certainly have been believers!" 

3834 To the Pagans all scriptures are taboo, whether it be the Qur'an or any 
Revelation that came before it The people of the Book despised the Pagans, but 
in their arrogant assumption of superiority, prevented them, by their example, 
from accepting the latest and most universal Scripture when it came in the form of 
the Qur'an. This relative position of men who fancy tliemselves on their 
knowledge, and men whom tlie\' des])ise hut exploit and mislead, always exisis on 
this earth. 1 have mentionetl the people of the Book and the Pagan Arabs merely 
by way of illustration. 

3835 One disbelief is as bad as another. There is htde to choose between them. 
But when llie hnal account will be taken, there will be mutual recriminations 
between tiie one and the other. 

3836 The Pagans will naturally say to the people of the Book; You misled us; you 
had previous Revelations, and you should have known how Allah sent His 
Messengers; had it not been for your bad example, we should have received 
Allah's Revelation and become Belie\ers." Or the humble t<)llo\\"ers will sa\' ihis to 
their leaders, or those less giiled will say lo lliosc 1)\ whom ihcy were misled and 
exploited. The dichotomy is between such as pretentiously held their heads high 
in the world and such as they profited by but held in contempt 

32. The arrogant ones will say to those who had been 
despised: "Was it we who kept you back from 



Guidance after it reached you? Nay, rather, it was ye 
who transgressed. (3837) 

3837 In the mutual reproaches between the misleaders ami the misled ones, tliere 
will be a grain of truth on both sides, and yet both were guilty in not realising their 
own personal responsibility. 

33. Those who had been despised will say to the 
arrogant ones: "Nay! it was a plot (of yours) by day 
and by night: (3838) Behold! Ye (constantly) ordered 
us to be ungrateful to Allah and to attribute equals to 
Him!"(3839) They will declare (their) 
repentance(3840) when they see the Penalty: We 
shall put yokes on the necks of the Unbelievers: It 
would only be a requital for their (ill) Deeds. 

3838 The more intelligent ones who exploit the weaker ones are constantiy 
plotting night and day to kec]) the laUer ignorant and under their thumb. They 
show them the ways of Evil, because by tiiat means they are more in their power. 

3839 If all men worshipped the true God, and none but Him, they could not on 
die one hand be trampled upon, and on the other hand they could not be unjust. 
It is in the worship of false ideals or false gods that alluring structures of fraud and 
injustice are built up. 

3840 Cf. , and n. 1445. All these mutual recriminations would be swallowed 
up in the general realisation of the Truth by both sides in the Hereafter. They 
would be prepared openly to declare their repentance, but it would be too late. 
The yoke of slavery to Evil will be on their necks. Allah's justice put it there, but 
what else could it do? Their own sins will cry out against them and hold them 
under their yokes. 

34. Never did We send a warner to a population, but the 
wealthy ones among them(3841) said: "We believe 
not in the (Message) with which ye have been sent." 

3841 Whenever the Message of Allah comes, the vested interests range 
themsehes against it. Worldly jiower has made them arrogant: woridh' ])leasiires 
have deadened their sensibility to Trutli. They reject the Message because it 
attacks their false position. 

35. They said: "We have more in wealth and in 
sons,(3842) and we cannot be punished." 

3842 Their arrogance is openly based on their worldly power and position, their 
family influence, and the strer^th of their man-power. Turn back again to the 
contrast drawn between the arrogant ones and those whom they despised, in 

verses 81-33. 

36. Say: "Verily my Lord enlarges and restricts the 
Provision(3843) to whom He pleases, but most men 
understand not." 

3843 Provision (or Sustenance): good tilings ol all kinds in this lile, material goods 
as well as power, op])orlniiilic^, nillucnrc, menial giils, etc. These do not 
necessarily all go to tlie good, nor is their denial to be interpreted to mean that it is 
a withdrawal of Allah's favour. Very often the contrary is the case. Their 
distribution is in accordance with the Universal Plan and Purpose, which is All- 
Wise and All-Good, but ignorant people cannot understand this (Cf.xv. 3791). 

37. It is not your wealth nor your sons, that will bring 
you nearer to Us(3844) in degree: but only those who 
believe and work righteousness - these are the ones 
for whom there is a multiplied Reward(3845) for their 
deeds, while secure they (reside) in the dwellings on 
high!(3846) 

3844 The true test of progress in spiritual life is to be measured by other things 
than material wealth and influence. What we have to ask ourselves is: are we the 
least bit nearer to Allah?. 

3845 Cf. 30:39. All worldly goods are but a shadow that will pass away. Its intrinsic 
and eternal value is small. But those who work righteousness in Faith are on the 
true path of self-development The rewards they will get will be intimately more 
than their merits entitie them to. For they will partake of the boundless Bounties 
of Allah. 

3846 Their happiness will not only be great in (|uantity ("multiplied"), hut it will he 
of a specially sublime quality ("dwellings on high"), and it will endure without any 
chance of its loss or diminution ("secure they reside") . 



297 



The Noble Qur'an 



38. Those who strive against Our Signs, to frustrate 
them,(3847) will be given over into Punishment. 

3847 Cf. 34:5, where the argument was urged that human efforts to defeat Allah's 
Plan will only bring humiliation to those who indulge in them. Here the argument 
is rounded off by the statement that such efforts, besides their failures, will land 
them in an abyss of punishment contrasted with the "dwellings on high" of the 
blessed ones. 

39. Say: "Verily my Lord enlarges and restricts the 
Sustenance(3848) to such of his servants as He 
pleases: and nothing do ye spend in the least (in His 
cause) but He replaces it: for He is(3849) the Best of 
those who grant Sustenance. 

3848 Cf. 34:36, above, and n. 3843. 

3849 Even in the seeming inc(|u:iliiy of distribution of the good things of life, 
Allah has a wise and merciful purpose: for nothing arises by chance. He is the best 
to give us, now and evermore, just those thirds which subserve our real needs and 
advance our inner development 

40. One Day He will gather them all together, and say to 
the angels,(3850) "Was it you that these men used to 
worship?" 

3850 Here we have the e:ise ol the worship of angels or supposed Powers of 
Allah, or supjjosed beuetieent spirits that men ttii ii to instead of worshipping the 
title (Jod. Ill hu t these are mere names to the lalse worshippers. It is not the 
Good that tlie\ worshi]) but the lu il, wliieh leads them astray. 

41. They will say, "Glory to Thee! our (tie) is with Thee - 
as Protector(3851) - not with them. Nay, but they 
worshipped the Jinns:(3852) most of them believed in 
them." 

3851 Wali in Arabic may mean Friend either in the sense of Protector and 
Benefactor or in the sense of the Beloved. The tie of benevolence, confidence, 
and friendship is implied, either active or passive. The angels first proclaim their 
dependence on Allah and their need of His protection, and then disclaim any idea 
of their ha\ing protected or ciicounigcd the false worshippers to worship beings 
other than Allah. They go iurlhcr, and sugt^e.si thai when men pretended to 
worship angels, they worshipped, not angels, bnl Jinn.s. See next note. 

3852 . /imf 5: see 6:100 and n. 929. The false worshippers pretended to worship the 
bright and radiant angels of good, but in reality worshipped the dark and hidden 
forces of evil-the devils hidden within themselves or in the life aroimd them. They 
trusted and believed in such forces of evil, although such forces of evil had really 
no power. 

42. So on that Day no power shall they have over each 
other, for profit or harm: and We shall say to the 
wrong-doers, "Taste ye the Penalty(3853) of the Fire,- 
the which ye were wont to deny!" 

3853 The supposed "rivals" of Allah— the false things whereon men set their hopes 
and iears-will ha\e no power whate\"er when true \ alnes are restored; and the Fire- 
tlie Penalty-whieh they doubted or derided, will become tlie dominating thing in 
their experience f'CX 35:13-14). 

43. When Our Clear Signs are rehearsed to them, they 
say, "This is only a man who wishes to hinder you 
from the (worship)(3854) which your fathers 
practised." And they say, "This is only a falsehood 
invented!" and the Unbelievers say of the Truth when 
it comes to them, "This is nothing but evident magic!" 

3854 Apai t from tlie worship of Evil in the guise ot tlie Powers of Light, tliere is 
another form of false worship, which depends on ancestral tradition. "Why* it is 
said "should we not do as our fathers did?" They reject a new prophet of Truth 
simply because his teaching does not agree with the ways of their ancestors. The 
answer to this is gi\"en in \ erse !■ 1 below. But meanwhile tlie rejectors' objection to 
new Truth is stated in three lornis: (1) our ancestors knew nothing ot this: (2) 'Hie 
stoiy ot inspiration is lalse; it i>> iiicrcK" an imention; we do not l)elie\e in 
inspiration: (8) when in some particular points, the new Truth does work wonders 
in men's hearts, the\' account tor it by saying il is magic. The third objection is 
merely traditional. What is magic? If it is merely <leception by tlie tact diat the 
Messenger who comes with new spiritual Truth is acknowledged to be truthful in 



other relations of life: why should he be false where his preaching brings him no 
gain but much sorrow and persecution? For the ancestral objection see next note. 

44. But We had not given them Books which they could 
study, nor sent messengers(3855) to them before 
thee as Warners. 

3855 1 he ancestors (as in the case of the Aiabs of the Times of Ignorance) had 
received no revelation of the clear kind which a messenger and a Book bring 
them. This is a reason for welcoming, not for rejecting, new Truth. 

45. And their predecessors rejected (the Truth); these 
have not received a tenth of what We had 
granted(3856) to those: yet when they rejected My 
messengers, how (terrible) was My rejection (of 
them)! 

3856 Passing to Peoples before the ininiediate ancestors, the People of the Book, 
or die People of Saba' and Ad and Ihamud, had received favours and gifts, 
power and wealth, ten times more than were enjoyed by the Pagan Quraysh. Yet 
when they turned away from them, and what terrible consequences descended on 
them when they lost Allah's Grace! This should make everyone humble, not least 
the posterity of Muhammad the Messenger if they forsake Allah's Truths! For they 
have received a higher Teaching! 

46. Say: "I do admonish you on one point: that ye do 
stand up before Allah,- (It may be) in pairs,(3857) or 
(it may be) singly,- and reflect (within yourselves): 
your Companion is not(3858) possessed: he is no less 
than a warner to you, in face of a terrible Penalty." 

3857 A crowd mentality is not the best for the fjcrceyition of the final sjiiritual 
truths. For these, it is necessary that each soul should coniniune within itself with 
earnest sineerit\' as before Allah: if it retiuires a Teacher, lei it seek out one, or it 
may l>e that il wants llie streiiglliening ol llie inner con\iclions thai dawn on it, l)y 
the su])])ort ol a syni])atliiser or trieiid. But careful and heartfelt reflection is 
necessary to appraise the higher Trutlis. 

3858 Note that in \'erses 16, 17, i8, 19 and .>(), arguments are suggested to the 
Pro])het, l)y which he can con\ince any right-thinking man ot his siiicerit\' and 
truth. Here the argument is thai he is nol possessed or out of his mind. If he is 
difterent Ironi ordinary men, it is because he had to gi\e a warning of a terrible 
spiritual danger to tlie men whom he loves but who will not understand liis 
Message. 

47. Say: "No reward do I ask of you: it is (all) in your 
interest: my reward(3859) is only due from Allah. And 
He is witness to all things." 

3859 Cf. 10:72. The second argument is that he has nothing to gain from them. 
His message is for their ow n good. He is willing to suffer persecution and insult, 
because he has to fuHil his mission Iroin Allah. 

48. Say: "Verily my Lord doth cast the (mantle of) Truth 
(over His servants),-(3860) He that has full 
knowledge of (all) that is hidden." 

3860 Allah's Truth is so vast that no man in this life can compass the whole of it. 
But Allah in His merc\' selects His sen ants on whom it is cast like a mantle. They 
see enough to be able to teach their teUow men. It is tlirough tliat mantle -that 
mission received Irom Allah-thai a messenger can speak with authority to men. 
He cannot explain the exact m\'ster\' of inspiration, but he knows it is from Allah, 
and this is his third argument. 

49. Say: "The Truth has arrived, and Falsehood neither 
creates(3861) anything new, nor restores anything." 

3861 The fourth argument is that the rrulli is final: it does not come and go: it 
creates new situations and new developments, and it by chance il seems to be 
defeated for a lime, it conies l>ack and restores the true l>alance-unlike Falsehood, 
which by its very nature is dotmied to perish: 17:81. The Prophet's credentials are 
known by the test of Time. This was already becoming apparent to discerning 
eyes when this Surah was revealed in Makkah, but it became clear to the whole 
world with the story of Islam's progress in Madinah. 

50. Say: "If I am astray, I only stray to the loss of my 
own soul: but if I receive guidance, it is(3862) 



298 



The Noble Qur'an 



because of the inspiration of my Lord to me: it is He 
Who hears all things, and is (ever) near." 

3862 If it roukl possibly be supposed that the Prophet was a self-deeeived 
visioiian", il \\x)uld aftect him only, and eoiild not tail to ap])ear in his ])ei's<>nalit}'. 
Bnt in [aft he was steady in his e<>nslanc\' and I'ailli, and he nol only \ycn\ li'oni 
strenglli lo strengdi, l)ut won die enduring and wholehearted l<)\ e and de\ {)tion ol 
his nearest and dearest and ol diose who most eanie into eontacl with him. How 
was diis possible, unless he had tlie Trudi and tlie inspiration ot i\ilah behind 
him? This is the fifth and last argument in this passage. 

51. If thou couldst but see when they will quake with 
terror; but then there will be no escape(3863) (for 
them), and they will be seized from a position (quite) 
near. 

3863 After the arguments for the reality and triumph of Truth, we are asked to 
c:ontemj)late the position of the ojiposers of Trntli when Trnth is established. 
They will he struck with terror: For Truth is all-eonipelling. rhe\' will wish they 
could get away troni that ])osition, but that would be ini])ossil)le. I'liey will not be 
able to m<n"e lar; they will he held last to die conse<iuences ol their own earlier 
conduct. I'hey will be caught tjuite close to the point of their departure from 
Truth. 

52. And they will say, "We do believe (now) in the 
(Truth)"; but how(3864) could they receive (Faith) 
from a position (so far off,- 

3864 They will now profess their faith in Truth, but of what value will such a 
profession be? Faith is a belief in things unseen; now everythir^ is plain and open 
before them. The position in which they could have received Faith is left far off 
behind them, when Truth was struggling and asked for help or asylum, and they 
cruelly, arrogantly, insultingly repudiated Truth. 



53. Seeing that they did reject Faith (entirely) before, 
and that they (continually) cast(3865) (slanders) on 
the unseen from a position far off? 

3865 Not only did they reject the Truth of the Unseen (the true 
Reality), but they spread all sorts of false and malicious 
insinuations at the preachers of Truth, calling them dishonest 
men, liars, hypocrites, and so on. They did it like a coward 
taking up a sneaking position far from the fight and speeding 
arrows at a distant target. 

54. And between them and their desires, is placed a 
barrier,(3866) as was done in the past with their 
partisans:(3867) for they were indeed in suspicious 
(disquieting) doubt.(3868) 

3866 What they desire is to sup[)rcss Truth and to indulge in the satisfaction of 
their own c\ il, selfish nioti\"cs. They will be baulked in both, aud that itself will be 
tlieir anguish aud ]nuiishnicut. That had always been the law iu the eternal struggle 
bchvccu Right aud Wrong. C/. Shakespeare, ( Trolius and Cressida. i. H. 116). 
"Right and wi ong. Between whose endless jar justice resides." All partisans of such 
cKques have always suffered the same fate. 

3867 Note that \ crses .')1 -.') I are a powerful descrijjtion of the conflict between 
right and v\Tong, and may be understood iu many meanings. (1) The description 
applies to the position iu die fiual Ilcreailer, as com])arcd with die position in this 
hfe. (2) It ap})lics to the position ol lnuiii])liaiit Islam iii Madiiiah and later, as 
compared with the position ot perseculed Islam in its early days in Makkah. (8) It 
applies to the re\ ersal of the position of right and wrong at various phases of the 
world's history, or ot (4) intlividual history. 

3868 O" 14:9, and see n. 1884. 



35 . Fatir (The Originator or Creation) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. Praise be to Allahr(3869) Who created (out of 
nothing)(3870) the heavens and the earth. Who made 
the angels,(3871) messengers with wings,- two, or 
three, or four (pairs): He adds to Creation(3872) as 
He pleases: for Allah has power over all things. 

3869 See n. 378,5 to 34:1. When we praise Allah, it means diat we understand and 
bring to mind that His glory and power are exercised for the good of His 
Creation, and this is the subject matter of the Surah. 

3870 As man's knowledge oi the processes ol nature ad\'ances, he sees how 
complex is the e\(>lutioii ol matter itsell, lea\iiig oul die ([uestiou ol Liie and ihe 
spiritual lorces, which arc l)cyoiid the ken ol experimental science. But this 
knowledge itself becomes a sort of "veil of Light"; man becomes so conscious of 
the proximate causes, that he is apt, in his pride, to forget the primal Cause, the 
Cause of Causes, the ultimate Hand of Allah in Creation. And then, Creation is 
such a complex process; see some of the ideas involved explained by different 
words in n. to 2:117. The wore/ hit:ini here used means die creation of 
priiiic\al matter, to which iurilicr crcainc processes Imc fo he added by the 
i land of Allah, or Allah "add^ to 1 li^ Creation as 11c pleases", not only in quantity, 
but in qualities, function, relations, and variations in irrtinite ways. 

3871 The grosser ideas which men have of artels must be dismissed from our 
minds. They are beings expressive of qualities or powers, which may be typified 
by "wings*. We need not suppose that ar^ehc "wings" have muscles and feathers. 



like the wings of birds. If they had, how could there be dircc, or ain- odd number? 
We may suppose "two, three, or four" to refer to pairs of w ings. But we must not 
suppose "hvo. three, or four" to cxjmcss precise numbers, lor in sacred literature 
we find inenliou ol angels willi six hundred wings. And we ean niiagiue angels with 
just one pair ol \\iiigs. riic\' are Messengers or Instrinnciils ol Allah's Will, and 
may lun c a lew or nunicrous Errands entrusted to dieni. Ct die dcscri])tioii of die 
Spirit ot Inspiration in 26:193, and ot the spirits or angels tor executing the 
Commands of Allah in 79:\-5. 

3872 See n. 3870 abo\"c, where die coiii])lcxitics of the creative processes is 
referred to. Allah's creation did nol sto]) al some past time: it continues, for He 
has all power, and llis mercies are c\"cr ])oured lordi willioul stint. 

2. What Allah out of his Mercy doth bestow on mankind 
there is none can withhold: what He doth withhold, 
there is none can grant,(3873) apart from Him: and 
He is the Exalted in Power, full of Wisdom. 

3873 As Allah is die Creator and Sustaiuer ot all heiiigs and diiiigs, so docs His 
Kindness extend to all Creatures. No one can intercept Allah's mercies and gifts. 
Whatever is His Will and Plan and Purpose He can and does carry out And if 
from any creature He withholds any particular gifts, there is no other person or 
power that can gi\'e those gifts. But such withholding is not arbitrary. He is full of 
wisdom and goodness, and e\ eiy act of His, whether He withholds or gives, is full 
ot kindness and mercy to His creatures. 

3. O men! Call to mind the grace of Allah unto you! is 
there a creator, other(3874) than Allah, to give you 
sustenance from heaven or earth? There is no god but 
He: how then are ye deluded away from the Truth? 



299 



The Noble Qur'an 



3874 As the primal Cause of all things is Allah, an appeal is made to man to turn 
to Allah instead of running after false fancies. Allah is not only the source, but the 
centre of all life and acti\ity, and all affairs return to Him. The world is sustained, 
and hiHiian life is sustained, by Allah's grace and providence. "Sustenance" is to be 
taken, in Qm'anie language, for all that helps to maintain and develop every aspect 
of life, physical and spirinial. It would be the height of lolh", then, for man to 
ignore Allah's gracious Message, as explained in His Re\"elali<)n. 

4. And if they reject thee, so were messengers 
rejected (3875) before thee: to Allah back for decision 
all affairs. 

3875 And yet there will be human perversity which will reject the True and accept 
the False. The Prophet of Allah is not discouraged by this, as everything ultimately 
returns to Allah, and we must trust His Wisdom in His Universal Plan. (R). 

5. O men! Certainly the promise of Allah(3876) is true. 
Let not then this present life deceive yoU/(3877) nor 
let the Chief Deceiver deceive you about Allah. 

3876 In verse 3 above the appeal was on the basis of the Past and the Present; 
now the ayjyjeal is on the basis of the Fiitine. Allah's grace has promised us the 
Clarden <>l Bliss ; I lis justice has promised us the Fire of Suffering. Both promises 
are certain to be fulfilled. On which side shall we range ourselves? 

3877 Cf. 31:33 and n. 3624. The deception of Evil takes two forms. (1) The 
seductive temptations of this world may deceive us into forgetting the Hereafter. 
(2) The Arch-Eueni\' himself may so blind our sjiiritual vision that we may say 
with him, "Evil! be thou my good!" We maybe misled by easy stages. Are we on 
our guard? 

6. Verily Satan is an enemy to you: so treat him(3878) 
as an enemy. He only invites his adherents, that they 
may become Companions of the Blazing Fire. 

3878 Evil is our enemy and should be treated as such. It is really foreign to our 
nature, however much it may disguise itself to deceive us as our friend, or a part of 
our nature. Personifying the Spirit of Evil, we may say that he wants us to share in 
his own damnation. Shall we allow ourselves to fall into his snare? 

7. For those who reject Allah,(3879) is a terrible Penalty: 
but for those who believe and work righteous deeds, 
is Forgiveness, and a magnificent Reward. 

3879 To reject Allah is to reject all the good which He has implanted in our 
nature. Are we going to be false to the true Pattern according to which He created 
us. anc! suller the conse(iuences':' Or are we going to be true to that Pattern and 
achieve ihe high and noble Destiny lulended tor usi' 

8. Is he, then, to whom the evil of his conduct is made 
alluring, so that he looks upon it(3880) as good, 
(equal to one who is rightly guided)? For Allah leaves 
to stray whom He wills, and guides whom He wills. So 
let not thy soul go out in (vainly) sighing after them: 
for Allah knows well all that they do! 

3880 C.7. n. 3877 abo\"e. When a ^Uige is reached at which a man accepts ¥j\'i\ as 
his Good, his case is hopeless. Can such a man [irofit by preaching or guidance? 
He has himself deliberately rejected all guidance. Such a man is best left to stray. 
Perhaps, even in the paths in which he is strajing, some sudden flash of light may 
come to him! That may be as Allah wills in His holy and wise Purpose and Plan. 
But the man of God is not to worry or feel disheartened by such men's attitude. 
He must go on tilling the soil drat is open to him. For Allah's Plan may work in all 
sorts of unexpected ways, as in the allegory in the next verse. (R). 

9. It is Allah Who sends forth the Winds, so that they 
raise up the Clouds,(3881) and We drive them to a 
land that is dead, and revive the earth therewith after 
its death: even so (will be) the Resurrection! 

3881 The allegoiy here is double. (1) Dry, inipromising soil may seem, to all 
inleuis and pur])oses, dead; there is no source of water near; moisture is sucked 
up by tlie suns heat in a far-off ocean, and clouds are formed; winds arise; it 
seems as if the wind "bloweth as it listeth", but it is really Allah's Providence that 
drives it to the dead land; the rain falls, and behold! mere is life and motion and 
beauty everywhere! So in the spiritual world. Allah's Revelation is His Mercy and 
His Rain; there may be the individual resurrection (Nushur) or unfolding of a. 
soul. (2) So again, may be the general Resurrection (Nushur), the unfolding of a 



new World in the Hereafter, out of an old World that is folded up and dead 
(Takwir, S. 81). 

10. If any do seek for glory and power,-(3882) to Allah 
belong all glory and power. To Him mount up (all) 
Words of Purity: It is He Who exalts each Deed of 
Righteousness. Those that lay Plots(3883) of Evil,- for 
them is a Penalty terrible; and the plotting of such will 
be void (of result). 

3882 Good and Evil are to be distinguished sharply. No good is ever lost: it goes 
up to the i'hrone ol Allah. The humblest Good, in word or deed, is exalted to 
high rank. If man seeks for mere glory and power, there is no such thing apart 
from Allah. But seeking Allah, we attain to the highest glory and power. 

3883 It is the nature of Evil to work underground, to hide from the Light, to plot 
against Righteousness: but Evil inevitably carries its own punishment Its plots 
must fail miserably. And eventually Evil itself is to be blotted out 

11. And Allah did create(3884) you from dust; then from 
a sperm-drop; then(3885) He made you in pairs. And 
no female conceives, or lays down (her load), but with 
His knowledge. Nor is a man long-lived granted length 
of days, nor is a part cut off from his life, but is in a 
Decree(3886) (ordained). All this is easy to 
Allah.(3887) 

3884 Cf. 18:37 and n. 2379; 22:5 and n. 2773; and 30:20 and n. 3524. Here die 
ailment is that man's physical origin is lowly; his physical body is but dust; his 
life-sperm issues from a jjart of his body which he hides and considers as a yjlace 
of shame; and the m\'stery ot sex shows that no one individual among mankind is 
sufficient for himself. Glory and power and knowledge are not in him, but in 
Allah, from Whom alone he derives any glory, or power, or knowledge that he 
possesses. 

3885 Then* in this and the following clause refers, not to stages of time, but to 
stages in the argiunent. It is almost e<}uivalent to "further", "also", and "in addition*. 

3886 Things that appear most secret and m\'sterious to man are all known and 
ordained by Allah. They are all subject to Allah's Laws and Decrees. The mystery 
of human birth (see n. 3625 to 31:34), the mystery of sex, the mystery of Life and 
Death and many other things, seem to man inexplicable. But they are all ordained 
by Allah, and their reasons are fully known to Him. 

3887 Man's knowledge may be acquired laborioush' and may be a burden to him. 
Allah's knowledge is dilferent; it is no task or burden lo Ilim. CI. 38:19 and 80. 

12. Nor are the two bodies(3888) of flowing water alike,- 
the one palatable, sweet, and pleasant to drink, and 
the other, salt and bitter. Yet from each (kind of 
water) do ye eat flesh fresh and tender,(3889) and ye 
extract ornaments(3890) to wear; and thou seest the 
ships therein that plough the waves, that ye may seek 
(thus) of the Bounty of Allah that ye may be grateful. 

3888 See 2,):j8 and noles HI 1 1 and The great salt Ocean with its seas and 
gulis i>, all one: and the great masses ol sweet water in ri\ers, lakes, ponds, and 
underground springs are also one; and each is connected witii die other by the 
constant circulation going on, which sucks up vapours, carries them about in 
clouds or atmospheric moisture, and again brings them condensed into water or 
snow or hail to mingle \vith rivers and streams and get back into the Ocean. 

3889 For ihis whole i)assage see lf):l \- and notes 2081 and 203.1 Botii from the 
sea and Ironi ri\"ers and lakes we get fish, ot which some kinds have a flesh 
[lartieulariy Iresh and lender, and ol a most delicate flavour. 

3890 Such as pearls and coral hx>ni the sea, and such delicately tinted stones as 
the 'A(ji(j (car-nelian), the agate, the goldstone, or other \ arieties of quartz pebbles 
found m ri\erbeds, and considered as gems. .Many such are found ui flie Ken nxcr 
in Banda DistricI (in India ). Some ri\Tr >>ands also \ield minute quantities of gold. 
In large na\'igahle ri\'ers and bi^ liike^ like ihose of North America , as well as in 
the sea, there are higln\"a\s lor slii])])ing and ronnnerce. (R). 

13. He merges Night into Day,(3891) and he merges Day 
into Night, and he has subjected the sun and the moon 
(to His Law):(3892) each one runs its course for a 
term appointed. Such is Allah your Lord:(3893) to Him 
belongs all Dominion. And those whom ye invoke 
besides Him have not the least power.(3894) 



300 



The Noble Qur'an 



3891 Cf. 22:61. The phases of Light in nature may have other uses. But for man 
they mark periods of rest and activity, and-have great influence on his physical, 
moral, and spiritual life. 

3892 Cf. 13:2. 1'hc sun and the moon mark phases ot light, and sen'c man tluring 
the periods of the day and night. The sun marks the seasons, and is the source of 
heat and energy and physical life for the whole solar system. The sun and the 
moon run according to fixed laws, and they will continue to do so, not forever, but 
for the period appointed for their duration by Allah. 

3893 Allah's niighl and niajesty, and Allah's goodness and wisdom, Iming heen 
shown l)y a lew examples, it follows tliat it is folly to seek or worship any odier 
power hnl Allah. It only throws off man into false paths, and takes him farther and 
farther awa\' f rom the Truth. 

3894 QiOnir. the thin, white skin that covers the date stone. It has neither strength 
nor texture, and has no value whatever. Any one reiving on any power other than 
that of Allah relies on nothing \vhate\ er. The Qitinir is worse than the ])ro\ erhial 
"broken reed", Cf. 4:,*5H and 4:124, where die word imqir, 'the groove in a date 
stone', is used similarly for a thing of no value or significance. 

14. If ye invoke them, they will not listen to your call, 
and if(3895) they were to listen, they cannot answer 
your (prayer). On the Day of Judgment they will 
reject(3896) your "Partnership", and none, (O man!) 
can tell thee(3897) (the Truth) like the One Who is 
acquainted with all things. 

3895 False or imaginai^' objects of worship serve no purpose whatever. They 
cannot hear; if they could hear, they could not grant prayers or petitions. In fact, if 
they are real creatures, such as angels or deified human beings, they will very 
rightiy repudiate any such worship as brings them into competition or 
"partnership* with Allah. See next note. 

3896 Cr. and n. 11 18; also -H: 10-11. No lalse ideas or lalsc ini])rcs.u)ns will 
remain when Iruc \alucs are restored. \\'\\\ nol ihen aecepi the rrnlli wow m ihis 
lilc, and gei on lo ihe true path of Ciraee;* 

3897 None can tell you die Trutii better than He Who is All-Wise and All- 
Knowing. Why not accept His Message and receive His guidance? 

15. O ye men! It is ye that have need of Allah, but Allah 
is(3898) the One Free of all wants, worthy of ail 
praise. 

3898 What is man diat Allah should care lor him, instnid him, and send him 
special messengers to warn him of tlanger and h;uni;* It is man that depends on 
Allah and has need of Him every moment of his life. Allah has no need of him, 
but He bestows His Grace on him as on all His creatures, out of His unbounded 
Mercy and loving kindness. If it were Allah's Will, He could blot out man for his 
rebellion and create an entirely new world. 

16. If He so pieased, He could biot you out and bring in a 
New Creation. 

17. Nor is that (at all) difficult for Allah.(3899) 

3899 There is no limit to Allah's creative power, nor is His creative energy 
an\thing rare or unusual. This is the force of die word ':iziz here. Allah's creative 
cnerg\' is exercised eveiy moment, and it is the normal condition in the universe. 

18. Nor can a bearer(3900) of burdens bear another's 
burdens if one heavily laden should call another to 
(bear) his load. Not the least portion of it can be 
carried (by the other). Even though he be 
nearly(3901) related. Thou canst but admonish such 
as fear their Lord unseen(3902) and establish regular 
Prayer.(3903) And whoever purifies himself does so 
for the benefit of his own soul; and the destination (of 
all) is to Allah. 

3900 Bearer: waztatun: feminine in Arabic, as referring to the soul (nafs), as in 
6:164 and 53:38. 

3901 Natural relationship may be considered as a reasonable cause or opportunity 
for bearing each other's burdens. For example, a mother or a father might offer to 
die for her or his child, and \icc versit. But this does not ajjply to spiritual matters. 
There die responsit)ilitj' is stricdy personal and cannot he transferred to another. 
In 29:13 we are told that the misleaders "will bear odier burdens along with their 
own": but the context shows that the "other" burdens are the burdens of deluding 



the others with their falsehoods. Both sins are their own, viz., their original sin, 
and the sin of deluding the others. But the responsibility will be doubled. (Cf. n. 
1019. n. 1,)L'). and n. 3778). 

3902 B'iJ g/myb: unseen in die adverbial sense. The man, who, though he does not 
see Allah, so realises Allah's Presence in himself as if he saw I lim, is the man of 
genuine Faith, and for him Allah's Revelation comes through many channels and 
is always fruitf'ul. (Cf 36:11). 

3903 Prayer is one of the means of jJurifWug ourselves of lower motives in life, for 
in pra\er we seek the Presence of Allah; l>ut ihe ])urit>' which we seek is lor our 
own souls: we confer no favour on Allali or on any Power in the spiritual world, as 
some imagine who make "gifts" to Allah. In any case the destination of all is to 
Allah. 

19. The blind and the seeing are not alike;(3904) 

3904 Now we are offered some contrasts hehveen those who ol>ey Allah's Law and 
are dins citizens of Allah's Kingdom and those who are rehels against Allah's 
Kingdom and are thus oiidaws. How can ihey l>e considered alike? The godly are 
like diose who see, as contrasted widi diose who are blind; and their motives and 
actions are like the purest and highest Light, contrasted with the depths of 
darkness; or, to take another metaphor, their lives are like the genial and warmth- 
giving heat of the sun, which benefits all who come within its influence, contrasted 
with the chilly shadows of gloom in which no vegetation flourishes. (R). 

20. Nor are the depths of Darkness and the Light; 

21. Nor are the (chilly) shade and the (genial) heat of 
the sun: 

22. Nor are alike those(3905) that are living and those 
that are dead. Allah can make any that He wills to 
hear; but thou canst not make those to hear who are 
(buried) in graves. 

3905 The final contrast between the Living and the Dead; those whose fliture has 
in it the promise of growth and fulfilment, and those who are inert and on the 
road to perish. With Allah everything is possible; He can give Life to the Dead. 
But the human Teacher should not expect that people who are (spiritually) dead 
and buried will by any chance hear his call. 

23. Thou art no other than a warner.(3906) 

3906 The function of a Prophet is to preach Allah's Truth, to point out the right 
Way, to show men the need of repentance, and to warn them against the dangers 
which they incur by livii^ a life of evil. He cannot compel them to accept the 
Truth or listen to the Message. 

24. Verily We have sent thee in truth, as a bearer of glad 
tidings,(3907) and as a warner: and there never was a 
people, without a warner having lived among them (in 
the past). 

3907 It is Allah Who sends the Revelation. While diere is warning in it for the 
heedless, there is good news (in Christian terms, the gos])el) for those who listen 
and repent. The warning always came to all jieoples helore punishment. 

25. And if they reject thee, so did their predecessors, to 
whom came their messengers with Clear Signs, 
Scriptures(3908) and the Book of Enlightenment. 

3908 The diree things here mentioned are also mentioned in 3:184, where 1 have 
explained the meaning in n. 490. All spiritual teaching centres round the 
evidences of Allah in our lives, the subUme teachir^ of men of God, and the rules 
and laws which guide holy living. (R). 

26. In the end did I punish those who rejected Faith: and 
how (terrible)(3909) was My rejection (of them)! 

3909 Cf 22:44 and 84:4,5. The rejecters of Allah hardly realise die terrible 
consequences to them individually and collectively, if Allah's grace is withdrawn 
from them and they are left to perish in their own sins and wrongdoing. 

27. Seest thou not that Allah sends down rain from the 
sky? With it We then bring out produce of various 
colours.(3910) And in the mountains are tracts white 
and red,(3911) of various shades of colour, and black 
intense in hue. 



301 



The Noble Qur'an 



3910 Everyone can see how Allah's artistry produces from rain the wonderful 
variety of crops and fruits-golden, green, red, yellow, and showing all the most 
beautiful tints we can think of. And each undergoes in nature the gradual shading 
off in its transformation from the raw stage to the stage of maturity. 

3911 These wonderful colours and shades of colours are to be found not only in 
vegetation but in rocks and mineral products. There are the white veins of marble 
and quartz or of chalk, the red laterite, the blue basaltic rocks, the ink-black flints, 
and all the variety, shade, and gradation of colours. Speaking of mountains, we 
tliink of their "azure hue* from a distance, due to atmospheric effects, and these 
atmospheric effects lead our thoughts to the glories of clouds, sunsets, the zodiacal 
lights, the mmmi horcnlis, and all kinds of Nature's gorgeous jjagcantry. 

28. And so amongst men and crawling creatures and 
cattle, are they of various colours. (3912) Those truly 
fear Allah, among His Servants, who have 
knowledge:(3913) for Allah is Exalted in Might, Oft- 
Forgiving. 

3912 In the ])li\ ^ical sliayjcs of human and animal lilc, also, \\ c sec \arialK)ns in 
shades and f^radalions ol colonrs of all kinds. But tlicsc \ariations and gradations, 
niaiTcllous tliough they be, arc as nothing compared witli variations and 
differences in the inner or spiritual world. See next note. 

3913 In outer nature wc can, through colours, understand and ajipreciatc the 
finest shades and gradations. Bnt m liic spn'ilnal world lhat \analion or gradation 
is c\"cn more snbtle and more comprchensi\"e. Who can trnly understand ii:' Onh' 
Allah's ser\ants, who know, i.e., who Imc the inner knowledge which comes 
tlirough dicir acfjuaintance wdtii the spiritual world-it is such people who Uuly 
appreciate the inner world, and it is they who know that the fear of Allah is the 
beginning of wisdom. For such fear is akin to appreciation and love-appreciation 
of all the marvellous beauties of Allah's outer and inner \vorld {"Allah is Exalted in 
Might") and love because of his Grace and Kindness ("Ott-Forgiving"). But Allah's 
forgiveness extends to many who do not truh' undcrsland Ilim. 

29. Those who rehearse the Book of Allah, establish 
regular Prayer, and spend (in Charity)(3914) out of 
what We have provided for them, secretly and openly, 
hope for a commerce(3915) that will never fail: 

3914 The man of God takes Allah's Reflation ("ihc Book") lo licarl. c\cr seeks to 
get closer and closer fo Allah ("regular l'ra\cr"), and in doing so, is nuncd more 
and more lo i>ractical (.'harit\' for his Icllow-crcalnrcs. He is not ashamed ol his 
Charit>' ("openly"), l>ut he does not do it to l>e seen ol men ("secrclly"): he just does 
what is ncccssaiy tor his fellow-creatures, whether pc<)])le lalk al)out it or not 

3915 Ilcrc is a meiaphor Irom commerce. 'f1ic good man's Charity comes not 
merch' ont ol suijcrllnilics, l)ut ont ol "wlial Allah ha>, ])ro\i(lc(!" lor him. Itc 
therefore recognises Iwo things: (1) thai his wealth (literal and mcta])h<)ncal) is not 
his ahsolutch', l)ut that it is gi\'en to him h\' Allah: and (2) that he must (len\' 
himself the use ot some of it, as a merchant puts tiy some of his wealtii to invest as 
capital. Only, the godly man's Commerce will never fail or fluctuate; because Allah 
guarantees him the return, and even adds something to the return out of His own 
Bounty. That is, Allah gives more than ever our merits deserve. 

30. For He will pay them their meed, nay. He will give 
them (even) more out of His Bounty: for He is Oft- 
Forgiving, (3916) Most Ready to appreciate 
(service). (3917) 

3916 No man is perfect. Everyone has his faults. But when a man tries his best in 
the service of Allah, his faults are blotted out, and he is treated as if he had 
committed no faults: "for Allah is Oft-Forgiving, and ready to appreciate service". 

3917 Cf. 14:5, and n. 1877 for shakur. Allah is ready to recognise, appreciate, and 
reward the smallest service, without regard to the defects in that service. His 
gracious acceptance is compared to "gratitude" among men (Cf. 64:17). 

31. That which We have revealed to thee of the Book is 
the Truth,- confirming what was (revealed) before it: 
for Allah is assuredly- with respect to His Servants - 
well acquainted and(3918) Fully Observant. 

3918 All Re\'clation is one. The Qur'an tlicrclorc confirms ihe main and 
imcorrupted Icatnres ol pre\ious revelations. It nuisl be so, l>ecanse Allah is fulh' 
cognisant ol ihc needs ol c\cry age and [jcoplc; and thcrclore His Message, while 
it meets tliose needs, must in essence fie the same. His Messengers did not meet 
each other as men; but their contact with Allah through inspiration unified their 
Message. And He cares for and watches over all men, and He knows fully what 
their needs are, even better than they know themselves. 



32. Then(3919) We have given the Book for inheritance 
to such of Our Servants as We have chosen: but there 
are among them(3920) some who wrong their own 
souls; some who follow a middle course; and some 
who are, by Allah. s leave, foremost in good deeds; 
that is the highest Grace. 

3919 The force of "then" is that of finalit\'. 'flic Qur'an is (he last Book re\"caled. 
Or it may he here to ])oiiit the coiitrasi hclwccii "to ihee" in liie lasi \crse, i.e., the 
rr<)])hcl, ill contradistinction to the Peo])lc of Islam, who iiilicriled the Book after 
him. 

3920 flic cuslodians of the Qur'an after the l*ro])lieI were the l'co])le ol Islam, 
'f lic\" were chosen for the Book, not in aii\' narrow sense, Init in llic sense thai llie 
Book was gi\"eii for their age and they were charged to ol)ey il and prcser\c and 
firopagate it, so that all mankind should recei\"e the Message, fiul it docs not 
follow that they are all Uue and faithful to dieir charge, as indeed we see too 
painfully around us today. Just as mankind was chosen collectively to be 
Vicegerents for Allah, and yet some among mankind fell into evil-even so, some in 
the house of Islam fail to follow the Light given to them, and thus "wTong their 
own souls". But some follow a middle course; in their case "the spirit is indeed 
willing, l)ut the flesh is weak": their intentions are good, hut they \ya\c much to 
learn \ct of the true Muslim life and Muslim \irtues. 'flicii there is a third class: 
they iiia\' not indeed he perfect, hut hotli their intentions and their coiiduci are 
sound, and tlie\' form an exani])lc (o oilier men: tlie\' are "foremost" m c\"ci\' good 
deed. They are so, not I)y dieir own merits, but by tlie Grace of Allah. yViid they 
have reached the highest Achievement-the salvation, which is typified by the 
various metaphors that follow. 

33. Gardens of Eternity will they enter: therein will 
they(3921) be adorned with bracelets(3922) of gold 
and pearls; and their garments there will be of silk. 

3921 '"file Clarden" signifies their ciRiroiinieiit: all they see about them will give 
them comfort, rcsl, and salislaclioii, and a leeliiig ol beaut\' and digiiily. The 
jewels and clollics Mgiii[\' llicir ])ci>ional exienial stale: here, again, c\erytliiiig will 
give them a scii^e ol i)eaiUy and digiiily, coiiilorl, rest, and satislactioii. And filially, 
most imporlaiil ol all, comes their internal stale, where again tlie\' will ha\c the 
same sense of beauty, dignity', comfort, rest, and satisfaction; tliis is indicated I)y 
their words of Praise (verses 34-35). 

3922 0: 18:;-5f and i>2:i>8 . 

34. And they will say: "Praise be to Allah, Who has 
removed from us (all) sorrow: for our Lord is indeed 
Oft-Forgiving Ready to appreciate (service):(3923) 

3923 a. aho\'e, Note how beaiitifiilh' tiie argiiiiieiit is rounded oil. In verse 
HO tlie\' were told that "Allah is ()lt-forgi\ing, Most Ready lo a]>prcciale sei\ice". 
Now tiiey have reached tlie Goal, and they have found tiie Promise profountfly 
true. All their hopes are fulfilled, and their sorrows ended. 

35. "Who has, out of His Bounty, settled us in a Home 
that will last: no toil nor sense of weariness(3924) 
shall touch us therein." 

3924 In case it should be thought that peri)etual happiness might cloy or be dull, 
as would be the case in this life, it is added-as the experience of those who attain 
that state-that it is not so on that plane of existence. Not only is there Joy, but it 
remains fresh and leads to no weariness. 

36. But those who reject (Allah) - for them will be the 
Fire of Hell:(3925) No term shall be determined for 
them, so they should die, nor shall its Penalty be 
I ightened for them . Thus do We rewa rd every 
ungrateful one! 

3925 'file "Fire" is the op])osite ol the "(lardeii". Instead ol there !)eiiig coiiilort, 
rest, and satisfaction in their cmiroiimeiit, there will be jjain, snllering and 
anguish. Instead ol there l>eiiig (hgnil\" there will he liiniiiliatioii. And there will be 
no lio])e ol its termination or ahaleiiieiil, not e\eii a hojie ol annihilation. 

37. Therein will they cry aloud (for assistance): "Our 
Lord! Bring us out: (3926) we shall work 
righteousness,(3927) not the (deeds) we used to do!" 
- "Did We not give you long enough life so that he that 
would should receive admonition? and (moreover) the 



302 



The Noble 



Q u r ' a n 



Warner came to you. So taste ye(3928) (the fruits of 
your deeds): for the wrong-doers there is no helper." 

3926 Cf. 23:107. Not only wall their surroundings be the opposite of those in 
Ilea\'eu: their internal sbite will be one of humiliation, of jiiteous and tniitless 
appeals, oi \"ain regrets for a past that eannot be recalled, and \ain sighs lor a 
future whose gates they have themselves barred. If they were sent baek, tliey would 
relapse to their sins. Cf. 6:28. 

3927 Cf. 7:53 . Their hankering after another chance, after having deliberately 
rejected all chances, will have no basis of reason in it. 

3928 'rhe\' had a long enough respite lor re]>eulanee and amendment. And 
moreover, besides all the other sources, in nature, histoiy, and their ovra hearts, 
by which they could learn of the Right, they had the actual teaching and warning of 
a messenger whose words spoke direcdy to them. In the circumstances the Penalty 
is only the fruit of their own conduct 

38. Verily Allah knows (all) the hidden things of the 
heavens and the earth:(3929) verily He has full 
knowledge of all that is in (men's) hearts. 

3929 Everything that exists is known to Allah: not only concrete things, but 
feelings, motives, plans, and acts of the will in the human breast 

39. He it is That has made you inheritors in the 
earth: (3930) if, then, any do reject (Allah), their 
rejection (works) against themselves: their 
rejection(3931) but adds to the odium for the 
Unbelievers in the sight of their Lord: their rejection 
but adds to (their own) undoing. 

3930 Inheritors: kJmh'if. In two senses: (1) as Vicegerents ol Allah on earth, and 
(2) as successors to previous peo])le who iorieited their rights by wrongdoing. The 
honour and dignity of (1) and the examples of the past in (2) should have kept 
them straight and made them truly grateful. See also 6:165 and n. 988 

3931 Their rejection and ir^raOtude only causes injury to themselves. They lose 
all honour and incur odium in the sight of Allah, and they complete their own 
undoing. 

40. Say: "Have ye seen(3932) (these) 'Partners' of 
yours whom ye call upon besides Allah. Show Me what 
it is they have created in the (wide) earth. Or have 
they a share in the heavens? Or have We given them a 
Book from which they (can derive) clear (evidence)?- 
Nay, the wrong-doers promise each other nothing but 
delusions. 

3932 The people who enthrone in their hearts for worship anything besides Allah 
may well be asked a few (juestions. Some of such questions are indicated in the 
text with terse precision: (1) Have you seen these gods of yours? Do they exist? 
"Seeing" oi coiuse does nol necessarih' mean physical sight. VV'e do nol see llie air. 
but no one doul>ts dial it exists. And tlie air is a physical substance. There are 
forces that \\ c know exist, hut we do not see them. To us, who have Faith, Allah is 
a truer Realit\' dian anydiing else that we know, including ourselves. Can the false 
worshippers say that of any of their false gods? (2) Have your gods created or 
originated anythir^ on earth? You may worship power or wealth, but that is a 
scramble for things as between selfish men. Power or wealth does not create new 
men or new worlds. (3) Have they a share in the ordering of the heavens? "The 
heavens" may mean what you see in the physical universe of astronomy, or the still 
subtler inner lite. OIniously your lalse gods tail there. (1) Or ha\"e (hesc ialse gods 
a book or revelation honi the Supreme God, witli clear evidence, to give tliem 
authority to teach meni' The Prophets or Messengers of Allah have such 
authority, and they bring evidence of the One True God. The fact is that 
falsehood is falsehood, however much one form of it may support another by 
delusions. 

41. It is Allah Who sustains the heavens and the 
earth,(3933) lest they cease (to function): and if they 
should fail/ there is none - not one - can sustain them 
thereafter: Verily He is Most Forbearing,(3934) Oft- 
Forgiving. 

3933 The luiiverse, as we know it, shows not only e\idenec of initial designs, but 
also the working ot an intelligent Providence , which constantly sustains it. 1 hat is 
Allah. If \'ou could imagine that removed, what is there to keep it going? There 
would only be chaos. 



3934 Allah's world goes on according to the laws and decrees established by Him. 
There are occasional lapses and deviations on the part of His creatures. But He 
does not punish every petty fault One of His merciful qualities is that of repeated 
forbearance and forgiveness. 

42. They swore their strongest oaths by Allah that if a 
Warner came to them, they would follow his guidance 
better(3935) than any (other) of the Peoples: But 
when a warner came to them, it has only increased 
their flight (from righteousness),- 

3935 Cf&:l57. In the first instance diis refened ki llic Quravsli. Their alliuide to 
the People of the Book had been one ol loll\' supenoni) or oi insincere excuses. 
They twitted the Jews and Christians with de\iating Ironi dieir own lighis and their 
own revelations; and tor diemselves, ttiey said tliey had received no direct 
revelation from Allah, or they would have shown themselves the most amenable 
to discipline, the most ready to follow Allah's Law. This was before the Prophet 
received his missitm from Allah. When he received it and announced it, they 
turned awa>' from it. They fled from it and put a greater and greater distinee 
bctiveen il and iheniseKes. But this is the wa\" ol all sinners. riie\" find much to 
carp at in others, and much to cxnisc iii ihciiischTs. But when all grounds lor 
excuse are removed, they will be found, not nearer, but fartlier and farther away 
from truth and righteousness. 

43. On account of their arrogance in the land and their 
plotting of Evil. (3936) But the plotting of Evil will hem 
in only the authors thereof. Now are they but looking 
for the way the ancients(3937) were dealt with? But 
no change wilt thou find in Allah's way (of 
dealing):(3938) no turning off wilt thou find in Allah's 
way (of dealing). 

3936 'Vw'o causes are mentioned wh\' the Trulh is reliised acce])laiice. (1) 
Urtregenerate man is arrogant, and Uruth and Righteousness expose all his 
pretences. (2) He hopes, by underhanded plots, to undermine Truth and destroy 
it; but he is caught in his own snares, while Truth marches forward triumphant. 

3937 In all history, men who follow ed evil were dealt with in three stages by Allah: 
(1) He was forbearing and mercilul, and ga\e them rcs])ite; (2) lie sent them 
adinonilion through his messengers, or llis Signs, or Ills rc\"elation; (8) lie dealt 
out justice and ])iuiishment. At any given momeni, those gi\ en to iniquity may well 
be asked: "Are you going to wait through all these stages or are you going at once 
to repent, obtain forgiveness, and walk in the ways of righteousness?" 

3938 Allah's l^iws are fixed, and His ways of dealing with those who follow 
initiuity are the same in all ages. Our human will may falter or turn away from its 
course, but Allah's Will ever follows its course and cannot be turned away by any 

cause whate\er. 

44. Do they not travel through the earth, and see(3939) 
what was the End of those before them,- though they 
were superior to them in strength? Nor is Allah to be 
frustrated by anything whatever in the heavens or on 
earth: for He is All-Knowing. All-Powerful. 

3939 CI. 30:9 and 40:21. If no other argument will convince men who follow evil, 
let them travel through space or time, and learn from the experience of others. 
Evil always came to an evil end. Let not any one individual or generation think 
that it could escape by some special trick or power. Far wiser and more powerful 
men were personally brought to account for their iniquities. 

45. If Allah were to punish(3940) men according to what 
they deserve. He would not leave on the back of the 
(earth) a single(3941) living creature: but He gives 
them respite for a stated Term: when their Term 
expires, verily Allah has in His sight(3942) all His 
Servants. 

3940 Cf IfkfJl. There woukl be no salvation for any of us if we went merely on 
our deserts. It is Allah's mercy that saves us and helps us to a better and better life 
until we attain the goal of our existence. 

3941 A single living creature. This may refer to man, die living crawling creature, 
with so many possibilities and yet so many weaknesses. But it may mean all 
creatures literally, as the life of this planet more or less centres round the life of 
man. He has been given dominion on this earth, and in his state of purity he is 
Allah's vicegerent 



303 



The Noble Qur'an 



3942 Has in His siglit all creatures: i.e., to deal with, according to His Laws of 
Forbearance, Mercy and Justice: see n. 3937 above. The respite does not mean 



that any one escapes His vigilant eye. All will be dealt with according to their 
deeds, with justice tempered with mercy. 



36. 



Ya Sin 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ya Sin. (3943) 

3943 Sonic CoimnciitMtors tiikc Y;t to be the \'<;>c;itivc article, ;iik1 Sin to be the 
abbreviation of lusmi. Sin being the onl\' "Firm Letter" in the word, hi that case it 
would be an atldress to man. "O man!" But "man" in this connection is understood 
to mean the Leader of man, the noblest of mankind, Muhammad, the Prophet of 
Allah. For this Surah deals mainly with the Prophet and his Message. But no 
dogmatic assertion can be made about the Abbreviated Letters, for which see 
Appendix I, followir^ S. 2. Ya Sin is usually treated as a tide of the Prophet 

2. By the Qur 'an,(3944) full of Wisdom,- 

3944 The best eredenlials ot the Prophet are: (I) the revelation which he 
broughtC'the Qur'an"), and the heroic unselfish life which he led ("on a Straight 
Way *). The appeal is therefore made on the testimony of these two facts. 

3. Thou art indeed one of the messengers, 

4. On a Straight Way. 

5. It is a Reveiation(3945) sent down by (Him), the 
Exalted in Might, Most Merciful. 

3945 1 he Revelation again is characterised by two attributes which we find most 
helpful in contemplating about Allah. It has force and power: for Allah is Exalted 
in Might and able to enforce His Will. And it brings a Message of hope and 
mercy; for Allah is Most Merciful. By its characteristics we know that the Qur'an is 
from AUah. (R). 

6. In order that thou mayest admonish a people, whose 
fathers had received(3946) no admonition, and who 
therefore remain heedless (of the Signs of Allah.. 

3946 Quraysh had recei\ed no l*ro])het before, and therefore one ol theniseh'es 
was made the \ehicle for the uni\ersal Message lo ilie \vhole world. See C. 12-f,'). 

7. The Word is proved true(3947) against the greater 
part of them: for they do not believe. 

3947 Cf. 7:30 , and n. 1012; also 17:16, and n. 2193. K people deliberately and 
obstinately refuse "to believe", i.e., to receive guidance and admonition, the result 
must be that Allah's grace and mercy are withdrawn from them. Their own 
perversity inevitably blocks up all channels for their correction. 

8. We have put yokes(3948) round their necks right up 
to their chins, so that their heads are forced up (and 
they cannot see). 

3948 Man's misdeeds inevitably call forth tlie operation of Allah's Law, and 
therefore the result is in Qur'anic language attributed to Allah. The result ot man's 
willful disobedience is now descriljcd in a series of metaphors. (1) Refusal of 
Allah's Liglit means less and less freedom ot action for man: the yoke of sin is 
fastened round man's neck, and it gets more and more tightened, right up to the 
chin. (2) The head is forced up and kept in a stiff position, so that the mind 
becomes befogged. Moral obliquity taints the intellect According to the Sanskrit 
proverb, 'When destruction comes near, understanding is turned upside down." 



According to (he Lalin ])ro\erb, "Whom (iod wisiies lo desh'ov', 11c first makes 
demented." In oilier words, ini(]uil\' not only is lolly, but leads dee])er and dee])er 
into folK", narrowness of \ision, and [>lindness lo the finer lliings of lite. (8) This 
State ot deprivation of Grace leads to such a decline in spiritual vitality' that the 
victim can neither progress nor turn back, as explained in the next verse. 

9. And We have put a bar in front of them(3949) and a 
bar behind them, and further. We have covered them 
up; so that they cannot see. 

3949 Their retreat is cut off and their progress is impossible. Further the Light 
that should come fnjm above is cut off, so that they become totiilly devoid of any 
hofjc, and the last gleam of any spiritual understanding is extinguished in them. 

10. The same is it to them(3950) whether thou admonish 
them or thou do not admonish them: they will not 
believe. 

3950 W hen llie stage just described is reached, revelation or spiritual teaching 
ceases to lun e an\' value for them. Why then preach? The answer is given in the 

verses following. 

11. Thou canst but admonish(3951) such a one as 
follows the Message and fears the (Lord) Most 
Gracious, unseen:(3952) give such a one, 
therefore,(3953) good tidings, of Forgiveness and a 
Reward most generous. 

3951 a. i-3/);18. As tar as tliose arc concerned, who have obstinately delivered 
themselves to evil, the preaching of Allah's Message has no appeal, because their 
own will shuts them out But there are others who are anxious to hear Allah's 
Message and receive Allah's grace. They love Allah and fear to offend against His 
Holy Law, and their fear is not merely superficial but <leep-seated: for while they 
do not yet see Allah, nor do other people see them, they have the same sense of 
Allah's ])i esence as if they saw Him, and their religion is not a mere pose, 'to be 
seen of men'. 

3952 See n. 3902 to 35:18. Unseen is here adverbial: their reverence for Allah is 
unaffected by the fact that they do not see him, or that other people do not 
observe them, because their attitude arises out of a genuine love for Allah. 

3953 To such persons the Messenger ot Allah comes as a g()s])cl or good news: 
because it shows them the way ot forgiveness for anytliing wrong in dieir past, and 
it gives them the promise of a full reward in the future-generous beyond any 
deserts of their ovm, but arisir^ out of Allah's unbounded Bounty. 

12. Verily We shall give life(3954) to the dead, and We 
record that which they send before and that which 
they leave(3955) behind, and of all things have We 
taken account in a clear Book(3956) (of evidence). 

3954 All this is possible, because there is the assurance of a Hereafter, in which 
Allah will be all-in-all, and e\'il will no k)nger bestride the world, as the term of its 
respite will have expired (CI. ir.'M) and 80: 1 9). 

3955 Our deeds, good and had, go to Allah's Judgement Seat before us. They will 
of course be brought to our account; but our account will also be swelled by the 
example we left behind us and the consequences of our deeds, that will come into 
play or continue to operate after our earthly life had ceased. Our moral and 
spiritual responsibility is therefore much wider than as affects our own person. 



304 



The Noble Qur'an 



3956 Cf. 2:124, and n. 124. All our account will be exacdy preserved as in a book 
of record. 

13. Set forth to them, by way of a parable, the (story of) 
the Companions(3957) of the City. Behold!, there 
came messengers to it. 

3957 Many of the classical Comniciirators lun c supposed lhat llie Cit\' referred to 
was Antioch . Now Aiitioch was one ot the most important cities in North Syria in 
the first centnry ol the Christian era. It was a (Jreek city founded by Selecus 
Nicator, one of tlie successors of Alexander, about HOG B.C. in memory of his 
father Antiochus. It was close to the sea, and had its seaport at Seleucia . Soon 
after Christ his disciples successfully preached there, and they "were called 
Christians first in Antioch Acts, 11:26 . It afterwards became the seat of a most 
important Bishopric of the Christian Church. In the story told here "by way of a 
parable", the City rejected the Messaj^e, and the CitA- \vas <k-stroyed: 36:29. 
Following Ibn Kiithir, I reject the identification willi AiUioeli det i>,i\ cly. No name, 
or period, or place is mentioned in the text. The significance ot tlie story is in the 
lessons to he (leri\e(l iiom it as a ])aiable, for which see the next note. That is 
inde})endent ot name, time, or place. 

14. When We (first) sent to them two messengers, they 
rejected them: But We strengthened them(3958) with 
a third: they said, "Truly, we have been sent on a 
mission to you." 

3958 Allah sends His messengers or teachers of Truth by ones and twos, and 
where the opposition is great and He considers it necessary, he supports them 
with others. Their mission is divine, but they do not claim to be more than men. 
This is used by the unjust and the ungodly as if it were a reproach, whereas it 
should commend them to men, for mankind is gk>rified by such cxmimission and 
by Allah's Self-revelation. The Message is ck'arh' expressed in human language, 
but because it exposes all evil, men think it unlucky, as it checks their selfishness. 
It is olieii the poorest and most despised oi mankind, trom the outskirts or 
"fartliest parts of the City", that accept the Message and are willing to work and die 
for it The stiff-necked resist and accomplish their own destruction. 

15. The (people) said: "Ye are only men like 
ourselves;(3959) and (Allah) Most Gracious sends no 
sort of revelation:(3960) ye do nothing but lie." 

3959 Cf. Acts, 14:15 , where Paul and Barnabas say, in the city of Lystra near the 
modem Konia , "We also are men with like passions with you, and preach unto 
you that ye should turn from these \'anities...'' 

3960 They not only reject the mission of die paiticular messengers, hut they deny 
the possibility' of Allah's sending such mission. Note how they convict tliemselves 
of inconsistency by using Allah's name "Most Gracious", even though they may 
mean it ironically! 

16. They said: "Our Lord doth know that we have been 
sent on a mission to you:(3961) 

3961 Just as a Messenger wh<)se credentials are doubted can refer to the authority 
granted by his Principal, as the highest proof of his mission, so these messengers 
of Allah imoke the authority' ot Allah in proof of their mission. In effect tlie\' say: 
" riie knowledge of Allah is perfect, and He knows tliat our mission is from Him; 
if you do not, it is your own misfortune." (R). 

17. "And our duty is only to proclaim the clear 
Message."(3962) 

3962 Then they proceed to explain what their mission is. It is not to force them 
but to convince them. It is to proclaim openly and clearly Allah's L;iw, which they 
were breaking-to denounce their sins and to show diem the fjctter padi. If they 
were obstinate, it was their own loss. If they were rebeUious against Allah, the 
punishment rested with Allah. 

18. The (people) said: "for us, we augur an evil 
omen(3963) from you: if ye desist not, we will 
certainly stone you. And a grievous punishment 
indeed will be inflicted on you by us." 

3963 7;/J7' means a bird, like the Roman augurs, tlie Arabs had a superstition 
about deriving omens from birds. Cf. the English word auspcious, from the Latin 
avis, a bird, and specie, I see. From Ta'ir (bird) came tatayyara, or imyyara, to 
draw evil omens. Because the prophets of Allah denounced evil, the evildoers 
thought that they brought ill-luck to them. As a matter of fact any evil that 
happened to them was the result of their own ill-deeds. Cf. 17:13 , where the 



Egyptians ascribed their calamities to the ill-luck brought by Moses: and , 
where Thamud ascribed ill-luck to the preaching of Salih. 

19. They said: "Your evil omens are with 
yourselves: (3964) (deem ye this an evil omen). If ye 
are admonished? Nay, but ye are a people 
transgressing all bounds!"(3965) 

3964 'What ye call omens arise from your own ill-deeds. Do you suppose that a 
man who comes to warn you and teach you the better way brings you ill-luck? Fie 
upon you! ^(Gf 17:13). 

3965 To call Good evil and accuse of falsehood men of truth who come 
unselfishly to bring the message of the beneficent Mercy of Allah, is the very 
height of extravagance and transgression. 

20. Then there came running, from the farthest part of 
the City, a man,(3966) saying, "O my people! Obey the 
messengers: 

3966 While tlie wealthy, iiinueiilial, and lasliioiiable iiieii in the Cit\' were 
doul)tiul of Allah's providence and su])erstitiousl\' helie\"ed in (.'liance and evil 
omens, die f rulli was seen hy a man in the outskirts of the Cit\', a man held in low 
esteem l)y the arrogant. He had believed, and he wanted his Cit>' to lielieve. So, in 
Arabia , when the arrogant chiefs of Quraysh exiled the Prophet, it was men from 
Madman and from the outskirts, who welcomed him, believed in him, and 
supported his mission in everyway. 

21. "Obey those who ask no reward of you (for 
themselves), and who have themselves received 
Guidance.(3967) 

3967 Pr<)phets do not seek their own advantage. They serve Allah and humanity, 
llieir hope lies in the good pleasure of Allah, to AVhose service they are devoted. 

r/; 10:72; 12:104; etc. 

22. "It would not be reasonable in me if I did not serve 
Him Who created me,(3968) and to Whom ye shall 
(all) be brought back. 

3968 1 he argument throughout is that of intense personal conviction for the 
individual himself, coupled with an appeal to his people to follow that conviction 
and get the benefit of the spiritual satisfaction which he has himself achieved. He 
says in effect: 'how is it possible for me to do otherwise than to serve and adore my 
Maker? I shall return to Him, and so wiU you, and all this applies to you as much 
as to me.' Note how effective is the transition from the personal experience to the 
collective appeal. 

23. "Shall I take (other) gods besides Him? If ((Allah)) 
Most Gracious should intend some adversity for 
me,(3969) of no use whatever will be their 
intercession for me, nor can they deliver me. 

3969 The next yjlea is that for exclusive sei\ice to Allah. 'Sufjpose it were pR)per 
to worslii]) oilier gods-Mammon, Self, or imaginary deities set up as idols-yet of 
what benefit would tiiat bei* All power is in Allali. In His universal Plan, He may 
think fit to give me some sorrow or punishment: would these subordinate deities 
be able to help me or intercede for me with Him? Not at all. What use would 
they be? In fact I should obviously be going as tray-wandering from the true Path.' 

24. "I would indeed, if I were to do so, be in manifest 
Error. 

25. "For me, I have faith in the Lord of you (all):(3970) 
listen, then, to me!" 

3970 Again a transition from the assured personal conviction to the appeal to all 
to profit In' (he speaker's experience. '1 luue louiid the fullest satisfaction for my 
soul in Allah. He is my God, but He is your God also. My experience can be 
yours also. Will \'ou not follow my advice, and prove for yourselves that the Lord 
is indeed good!'' 

26. It was said: "Enter thou(3971) the Garden." He said: 
"Ah me! Would that my People knew (what I know)!- 

3971 This godly and righteous man entered into the Peace of Allah, typified by 
the Garden of Rest and Beauty. Perhaps it is implied that he suffered martyrdom. 
But even then his thoughts were always with his People. He regretted their 
obstinacy and want of understanding, and wished even then that they might repent 



305 



The Noble Qur'an 



and obtain salvation, but they were obdurate and suffered for their sins as we learn 
from verses 28-29 below. 

27. "For that my Lord(3972) has granted me Forgiveness 
and has enrolled me among those held in honour!" 

3972 This man was just a simple honest soul, but he heard and ol)eyed the call of 
the |)rophets and obtained his spiritual desire tor himseli and did his best to 
obtain saK'ation for his people. For he lo\ed his people and respected his 
ancestral traditions as far as they were good, bui bad no hesitation in acceptir^ the 
new Light when it came to him. All his past was forgiven him and he was raised to 
dignity and honour in the Kingdom of Heaven . 

28. And We sent not down against his People, after him, 
any hosts from heaven, nor was it needful for Us so to 
do. 

29. It was no more than a single mighty Blast,(3973) and 
behold! they were (like ashes)(3974) quenched and 
silent. 

3973 Allah's Justice or Punishment does not necessarily come with pomp and 
circumstance, nor have the forces of human evil or wickedness the power to 
require the exertion of might\' spiritual forces to subdue them. A single mighty 
Blast-either the rumbling of an eartluiuake, or a great and violent wind-was 
sufficient in this case. Cf. 11:67 andn. 1561 (which describes the fate of Thamud); 
also, n. 3463 to 29:40, also 36:49, 

3974 Cf. 21:15 . They had made a great deal of noise in their time, but they were 
reduced to silence, like spent ashes. 

30. Ah! Alas for (My) Servants! There comes not a 
messenger to them but they mock him!(3975) 

3975 C7. (1:10 and man\" oilier ])assages ot similar import. Ignorant men mock at 
AUali's ])r()pliel>i, or anyone who takes Religion serioush'. Bnl they do not reflect 
that such le\ily reacts on iheiiisehes. Their own li\'cs are ruined and they cease to 
coiuit. 11 they study histoiy, the\' will see that countless generations were destroyed 
before them because they did not take Trudi seriously and undermined die very 
basis of their individual and collective existence. 



My scii'^mts is here etiuivalent to "men". Allah regrets the folly of men, especially 
as He cherishes them as His own servants. 

31. See they not how many generations before them we 
destroyed? Not to them(3976) will they return: 

3976 Not to thcin iviJJ tJicy rcluni. What do the pronouns than and thcvvclcr lo:' 
Commentators and translators have construed them ditterendy, antl some of them 
evade the question. To my mind the best construction seems to be: the 
generations which we have destroyed before the people addressed ('do they not 
see?') will not be restored to the people addressed; genemtiom (qurun) standing 
for the periods of prosperity' and good fortune enjoyed by the ancestors. They 
have ail been wiped out; they will never be restored, but all people will be brought 
before the Judgement Seat for giving an account of their deeds. 

32. But each one of them all - will be brought before Us 
(for judgment). 

33. A Sign for them is the earth that is dead:(3977} We 
do give it life, and produce grain therefrom, of which 
ye do eat. 

3977 Lest anyone should say, 'li they are destroyed, how can they be brought 
Ijclore ihe JiidgemenI Seat' a s\inboi is pointed lo. The earth is to all intents and 
purposes dead in the winter, but Allah revives it in die spring. Cf. 2:164, 30:19, 
and many other passages to that effect 

34. And We produce therein orchard with date 
palms(3978) and vines, and We cause springs to gush 
forth therein: 

3978 Date palms and vines stand as symbols for fruit trees of all kinds, these beir^ 
the characteristic fruits of Arabia . Grain was mentioned in the last verse; fruit is 
mentioned now. All that is necessaiy for food and the satisfaction of the choicest 
palate is produced Irom what looks like inert soil, fertilised by rain and springs. 
Here is wonderful evidence of tiie artistry and providence of Allah. 



35. That they may enjoy (3979) the fruits of this 
(artistry): It was not their hands(3980) that made 
this: will they not then give thanks? 

3979 Literally, eat (ak^ila). Cf 7:19 . n. 1004 and 5:66, n. 776. The same wide 
meaning of profit, satisfaction, and enjoyment may be attached to the word "eat" in 
verse 38 above. 

3980 Man may till the soil and sow the seed, but the j)rodncti\ e forces of nature 
were not made by man's hands. They are the handiwork and artistiy of Allah, and 
are evidence of Allah's ])ro\idence for His creatures. See n. al)o\"e. 

36. Glory to Allah, Who created in pairs all things 
that(3981) the earth produces, as well as their own 
(human) kind and (other) things of which they have 
no knowledge. 

3981 The mysteiy of sex runs through all creation-in man, in animal life, in 
vegetable life and possibly in odier things of which we have no knowledge. Then 
there are pairs of opposite forces in nature, e.g., positive and negative electricity, 
etc. The atom itself consists of a positively charged nucleus of protons, 
surrounded by negatively charged electrons. The constitution of matter itself is 
thus referred to pairs of opposite energies. 

37. And a Sign for them is the Night: We 
withdraw(3982) therefrom the Day, and behold they are 
plunged in darkness; 

3982 Withdrawing the Day from the Night is a striking phrase and very apt. The 
Day or the Light is the positive thing. The Night or Darkness is merely negative. 
We cannot \\ ithdraw the negative. But if we withdraw the real thing, the positive, 
which filled tlie \'oid, nothing is left but die void. The whole of this section deals 
with Signs and Symbols-things in the physical world around us, from which we can 
learn the deepest spiritual truths if we eamesdy apply ourselves to them. 

38. And the sun runs his course for a period 
determined(3983) for him: that is the decree of (Him), 
the Exalted in Might, the All-Knowing. 

3983 Must:i(i:uTnyA\ mean: (1) a limit of time, a period determined, as in f):67, or 
(2) a place of rest or (juiescence; or (3) a dwelling place, as in 2:86.1 diink the first 
meaning is best apphcable here; but some Commentators take the second 
meaning. (R). 

39. And the Moon,- We have measured for it 
mansions(3984) (to traverse) till she returns like the 
old (and withered) lower part of a date stalk. (3985) 

3984 The lunar mansions are the 28 divisions of ihe Zodiac, which are supposed 
to make the daih' course of the moon in the heavens from the time of the new 
moon lo the lime when the moon fades away in its "inter-lunar swoon", an 
expressive phrase coined by the poet Shelley. 

3985 ' Urjun; a raceme of dates or of a date palm; or the base or lower part of the 
raceme. When it becomes old, it becomes yello\i , diy , and withered, and cun'es 
up like a sickle. Hence the comparison with die sickle-like ajipearance of the new 
moon. The moon runs through all its phases, increasing and decreasing, until it 
disappears, and then reappears as a litde thin curve. 

40. It is not permitted to the Sun to catch up(3986) the 
Moon, nor can the Night outstrip the Day: Each (just) 
swims along(3987) in (its own) orbit (according to 
Law). 

3986 Though the sun and the moon both traverse the belt ot the Zodiac, and their 
motions are differeni, lliey ne\"er calch up each oilier. When the sun and the 
moon are on the same side and on a line widi the earth diere is a solar eclipse, 
and when on opposite sides in a line, there is a lunar eclipse, but there is no clash. 
Their Laws are fixed by Allah, and form the subject of study in astronomy. 
Similarly Night and Day follow each other, but being opposites cannot coincide, a 
fit emblem of the opposition of Good and Evil, Truth and Falsehood: see also n. 
H982 abo\e. 

3987 Ct. 21:83 , and n. 269,5. How beautifully die rounded courses of the planets 
and heavenly bodies are described, "swimming" through space, with perfecdy 
smooth motion! As Shakespeare expresses it, each "in his motion like an angel 
sings. Still quiring to the young-eyed cherubims!" 

41. And a Sign for them is that We bore(3988) their race 
(through the Flood) in the loaded Ark; 



306 



The Noble Qur'an 



3988 Besides the beauty of the Night, with the stars and the planets "swimming" in 
their rounded courses according to perfect Law, suggesting both symmetry and 
harmony, there are other Signs touching closely the life of man himself, projected 
through Time, in the past history of his race and in his ov™ personal experience. 
The past liistor\' of his race takes us to the story of the f lood, which is symbolical 
ot the (leli\er;uice oi man ironi the lorces of naUirc. Xoah's Ark is the s\nil)oI of 
tliat deliverance. But the s>mbol still remains as a memorial: tlie Aik was a "Sign 
to all Peoples"; 29:15. Man's own personal experience is appealed to in every ship 
afloat; see next note. 

42. And We have created for them similar 
(vessels)(3989) on which they ride. 

3989 The stately ships sailing through the seas, heavier than water, yet carrying 
man and his goods safely and smoodih' across die waters, are another Sign for 
man. Ships are not mentioned, but (vessels) like the Ark : they would cover all 
kinds of seacraft, but also the modern aircraft, which "swims" through air instead of 

through water. 

43. If It were Our Will,(3990] We could drown them: 
then would there be no helper (to hear their cry), nor 
could they be delivered, 

3990 Were it not that Allah gives man the intelligence and ingenuity to construct 
and manage seacraft and aircraft, the natural laws of gravity would lead to the 
destruction of any who attempted to pass through sea or air. It is the gift (mercy) 
of Allah that saves him. 

44. Except by way of Mercy from Us, and by way of 
(world) convenience (to serve them) for a 
time.(3991) 

3991 Ci. 16:80. Allah has given man all these wonderlul ihings in natiue and 
utilities produced !)y the skill and inlelligence w hich Allah has gi\ en to man. Had 
it not been for diese gilts, man's lite would have been precarious on sea or land or 
in the air. It is only Allah's Mercy that saves man from destruction for man's own 
follies, and that saving or the enjoyment of these utihties and conveniences he 
should not consider as eternal: they are only given for a time, in this life of 
probation. 

45. When they are told, "Fear ye that which is(3992) 
before you and that which will be after you, in order 
that ye may receive Mercy," (they turn back). 

3992 Man should consider and beware of the consequences of his past, and guard 
against the conseciuences in his iutnre. I he jiresent is only a fleeting moment 
])oised between (he ])ast and ihe luUire, and gone e\en while il is being inenlioned 
or thought about. Man should review his whole lite and prepare for tlie Hereafter. 
If he does so, Allah is Merciful: He will forgive, and give strength for a better and 
higher life in the future. But this kind of teaching does not suit those steeped in 
this ephemeral life. They are bored, and turn away from it, to their own loss. 

46. Not a Sign comes to them from among the 
Signs(3993) of their Lord, but they turn away 
therefrom. 

3993 The Signs of Allah are many, in His great world— in nature, in the heart of 
man, and in the Revelation sent through His messengers. They turn away from all 
of them, as a man who has mined his eyesight turns away from the light. 

47. And when they are told, "Spend ye of (the 
bounties)(3994) with which Allah has provided you," 
the Unbelievers say to those who believe: "Shall we 
then feed those whom, if Allah had so willed,(3995) 
He would have fed, (Himself)?- Ye are in nothing but 
manifest error." 

3994 To selfish men, the good may make an appeal, and say: Look Allah has 
given you wealth, or influence, or knowledge, or talent. Why not spend some of it 
in charity, i.e., f or ihe good of your fellow-creatures?" But the selfish only think of 
themselves and laugh such teaching to scorn. 

3995 They are too full of themselves to have a comer in their hearts for others. 
"If," they say, "Allah gave them nothing, why should we?" There is arrogance in this 
as well as blasphemy: arnjgance in thinking tiiat they are fa\"oiired because of their 
merits, and blasfjhemy in hmng the blame ot other [jcople's inistortiines on Allah. 
They further try to turn tiie tal)les on the Belie\ers l>y ])retending (hat the 
Believers are entirely on tiie wrong Uack. They forget that all men are on 
probation and trial: they hold their gifts on trust; those apparently less favoured, in 
that they have fewer of this world's goods, may be really more fortunate, because 



they are learning patience, self-reliance, and the true value of things ephemeral 
which is apt to be very much exaggerated in men's eyes. 

48. Further, they say, "When will this promise (come to 
pass),(3996) if what ye say is true?" 

3996 In addition to the arrogance and blas])heniy referred to in the last note, they 
not only reluse f aith, biii they taunt ihe men of f'ailh as if ihe men ot Faith were 
dealing in talsehood: "If there is a Hereafter, tell us when it will be!" The answer is: 
"It will come sooner than you expect; you will yet be disputing about thirds of 
Faith and neglecting your opportunities in life, when the Hour will sound, and 
you will have not time even to make your disposition in this life: you will be cut off 
from everyone whom you thought to be near and dear to you, or able to help 
you!" 

49. They will not (have to) wait for aught but a single 
Blast: it will seize them while they are yet disputing 
among themselves! 

50. No (chance) will they then have, by will, to dispose 
(of their affairs), nor to return to their own people! 

51. The trumpet shall be(3997) sounded, when behold! 
from the sepulchres (men) will rush forth to their 
Lord! 

3997 Traditionally, the angel who will sound the Trumpet is Israfil, but the name 
does not occur in the Qur'an. The Trumpet is mentioned in many places: e.g., 
6:73; 78:18, etc. 

52. They will say: "Ah! Woe unto us! Who hath raised us 
up from our beds of repose?". ..(3998) (A voice will 
say:) "This is what ((Allah)) Most Gracious had 
promised. And true was the word of the messengers!" 

3998 The dead will rise as in a stupor, and llie\' will l)c confused in the new 
conditions! 'rhe\' will gradiialh' regain their mein()r\" and their pcrsoiialiK'. 1 hey 
will be reminded thai Allah in His grace and inerc\' bad already announced the 
Hereafter in iheu" ])robatioiiar\" Ines, and the word of Allah's messengers, which 
then seemed so strange and remote, was true and \vas now l)eing fulfilled! 

53. It will be no more than a single Blast,(3999) when lo! 
they will all be brought up before Us! 

3999 Time and Space, as we know them here, will be no more. The whole 
gathering will be as in the twinkling of an eye (Cf. 36:29 and 36:49 above, and 
37:19). 

54. Then, on that Day, not a soul will be wronged in the 
least,(4000) and ye shall but be repaid the meeds of 
your past Deeds. 

4000 riie Judgement will be on the highest standard of Justice and Grace. Not the 
least merit will go unrewarded, though the reward will be for the righteous far 
more than their deserts. No penalty will be extracted but tiiat which the doer 
himself by his past deeds brought on himself. Cf. 28:84. 

55. Verily the Companions(4001) of the Garden shall that 
Day have joy in all that they do; 

4001 We now have the symbolism for the indescribable Bliss of the Hereafter, in 
tlie four verses, .),')-,58. Notice the subtie gradation in the description. First, in this 
verse, we ha\ e the nature of the mise cn scene .\nA the nature of the joy therein. It 
will be a (Jarden /,c., eveiything agreeable to see and hear and feel and taste and 
smell; our bodih' senses will lune been transtormed, but we can imagine 
stmietliing corresponding to tliem in our spiritual being: deliglittully green lawns 
and meadows, trees and shrubs: the murmur of streams and the sor^s of birds: 
the delicate texture of flowers and leaves and the shapes of beauty in clouds and 
mist; the flavours of fruits; and the perhunes of flowers and scents. The joy in the 
Garden wiU be an active joy, without fatigue: whatever we do in it, every 
employment in which we engage there, v\ill be a source of joy ^vithout alloy. 

56. They and their associates(4002) will be in groves of 
(cool) shade, reclining on Thrones (of dignity); 

4002 Secondly, the jo\' or liap]>iness is figured lo l)e, not soiilar\', l)ul shared- 
shared by associates like tliose whom we imagine in spiritual Love or Mai riage; in 
whose fair faces "some ray divine reflected shines" Jami): whose society is enjoyed 



307 



The Noble Qur'an 



in homes of happiness, situated in soothir^ shade, and furnished with thrones of 
dignity and peace. 

57. (Every) fruit (enjoyment)(4003) will be there for 
them; they shall have whatever they call for; 

4003 Thirdly, besides ;iny external conditions of Bliss, the Bliss in the IlereMfter 
has an inner <iiialir\', ex])ressed h\' the word hikihntuii. The rool hikiknh means 'to 
rejoice greatly', to be full of merriment*. I'he ordinar\' meaning ot 'truit' attached to 
fakihah is derived from the idea that the na\<)nr of choice, ri})c fruit, delights the 
heart of man (Cf.rv. 4062). Just as akala (to cat) is used for 'enjoyment', (5:66, n. 
776 and 13:35 , n. 1854), so fakihah, 'fruit', stands here for that specially choice 
enjoyment, which goes with a fastidious and well-cultivated taste. In other words, it 
suggests that highest kind <)f joy which depends upon the inner faculty rather than 
any outward circumstmce. This is further emphasised by the second clause: "they 
shall Im'e whatever the\' call for". Again using the language of this life, the 
musician's liea\"en will l>e full ol nuisic; the nialhenialician's will l>e lull oi 
matliematical symmetry and perfection; die artist's will be iull ot beauty ot torni, 
and so on. 

58. "Peace!" - a Word(4004) (of salutation) from a Lord 
Most Merciful! 

4004 Fourthly, we reach the highest grade of bhss, the mystic salutation "Peace!" 
from Allah Most Merciful. Cf. 10:10 . The wrods sums up the attainment of the 
tinal (loal. f or il cx])lanis the nature of the most High-He is not onh' a lj;>r(l and 
C'herislier, l)ul a l^)rd \Vhose supreme glory is Mercy, Peace, and Harmony! 

59. "And O ye in sin!(4005) Get ye apart this Day! 

4005 Notice how this tinely balanced passage, after reaching tlie summit ot 
sublimity in describing the state of the Blessed, in the word Salam, gradually takes 
us down to contemplate the state of the Sinners in a graduated descent. In the first 
place, it refers to their negative state, their state of isolation. From this Day of 
Jmlgement, they will no kmger have the chance of being widi the Blessed and 
y)erha])s of profiting s])iritually In" that ])roximit\'. The first feature of the Day of 
JudgemenI is lliat it is a Day of Seixualion-or sorting out Each soul now finds its 
own true le\el, as ihe period ol prohalion is o\er. 

60. "Did I not enjoin(4006) on you, O ye Children of 
Adam, that ye should not worship Satan; for that he 
was to you an enemy avowed?- 

4006 Secondly, there is a gende reproach to die wrongdoers, more in sorrow than 
in anger. They are addressed as "children of Adam", to emphasise two facts, (1) 
that they have disgraced their ancestry, for Adam after his Fall repented and was 
forgiven, and the high Destiny of mankind has been the prize open to all his 
descendants, and (2) diat Allali Most Merciful has throughout the ages continued 
to warn mankind against the snares laid by Satan, the avowed enemy of man; and 
that Allah's Grace was ever on the watch to help all to freedom from those snares. 

61. "And that ye should(4007} worship Me, (for that) 
this was the Straight Way? 

4007 rhirdly, tiesides the negative warning, a [lositive Way was shown to diem-the 
Straight Way , the Ways of those who receive Allah's Grace and attain to Bhss, the 
Rope which would save them from shipwreck, the Shield which would save them 
from assault, the key to the door of proximity to Allah. 

62. "But he did lead astray a great multitude of you. Did 
ye not/ then, understand?(4008) 

4008 Fourthly, it is pointed out that they were given Understanding ( 'aql), so that 
by their own faculties they could lia\"e judged their own best interests, and yet they 
betrayed or misused those laculiies, and deliberately thrc\\" awa\' their chance! And 
not only a few, tint so many! lliey went gregariously to ruin in spite of the 
individual care which their Lord and Cherisher bestowed on them! 

63. "This is the Hell(4009) of which ye were (repeatedly) 
warned! 

4009 Fifthly, the naked fact is now placed before them-the Hell-the state of 
damnation, which they could so easily have avoided! 

64. "Embrace ye the (Fire)(4010) this Day, for that ye 
(persistently) rejected (Truth)." 

4010 As the}' delibcrateh' and ])ersisteiitl\' rejected all leaching, guidance, and 
warnings, they are now told to experience the Fire of Punishment, for it is but the 
consequence of their own acts. 



65. That Day shall We set a seal on their mouths. (4011) 
But their hands will speak to us, and their feet bear 
witness, to all that they did. 

4011 The ungodly will now be dumbfounded. They will be unable to speak or 
offer any defence. {The consequences of all acts, which follow according to Allah's 
Law, are, in Qur'anic language, attributed to Allah). But their silence will not 
matter. Their own hands and feet will speak against them. "Hands and feet* in this 
connection are symbolical of all the instruments for action which the>' were given 
in this life, including dieir faculties and opportunities. The same extended 
meaning is to be understood for "eyes" in the following verse. Cf. also 41:20-21, 
w here eyes, ears, and skins are all mentioned as bearing witness against such as 
misused them. 

66. If it had been our Will,(4012) We could surely have 
blotted out their eyes; then should they have run 
about groping for the Path, but how could they have 
seen? 

4012 If it had been Our Will: i.e., if such had been die Will and Plan of Allah. If 
Allah had not intended to give man his limited free will, or power of choice, the 
case would have been different: there would have been no moral responsibility 
which could have been enforced. They could have had no sight or intelligence, 
and they could not have been blamed for not seeir^ or understandir^. But such is 
not the case. 

67. And if it had been Our Will, We could have 
transformed them (to remain) in their places;(4013) 
then should they have been unable to move about, nor 
could they have returned (after error). 

4013 It Allah's Plan had l)een lo grant no limited freedom of choice or will to 
men, He could lune created them (juite difierent, or could \va\c transformed 
them into stationary creatures, either in physical form as in die case of trees, or in 
moral or spiritual quahties, where there was no possibility eidier of progress or 
deterioration. Man would then have been unable to reach the heights of grandeur 
which are now open to him, or, if he goes wroi^, to return through the door of 
repentance and mercy, and still pursue his path of ascent But it was Allah's Plan 
to give man all these privileges, and man must shoulder all the responsibilities that 
go with them. 

68. If We grant long life to any. We cause him to be 
reversed in nature: (4014) Will they not then 
understand? 

4014 This connects on with the last \ erse. E\entliing is ])ossil>le with Allah. If \<;>u 
doubt how man can be transformed from his present nature, contemplate die 
transformations he already undergoes in his present nature at different ages. As a 
child, his powers of mind and body are still undeveloped. As he grows, they grow, 
and certain moral quahties, such as courage, daring, the will to conquer, unfold 
diemselves. In extreme old age these are again obscured, and a second childhood 
supervenes. The back of the man who walked proudly straight and erect is now 
bent If the transformations take place even in his present nature and consntution, 
how much easier was it for Allah to cast him in an immobile mould? But Allah 
granted him instead the high possibihties and responsibihties referred to in the last 
note. 

69. We have not instructed the (Prophet) in 
Poetry,(4015) nor is it meet for him: this is no less 
than a Message and a Qur'an making things clear: 

4015 Cf 26:224 and n. 3237. Here "Poetry" is used as connoting fairy tales, 
imaginary descriptions, things futile, false, or obscure, such as decadent Poetry is, 
whereas the Qur'an is a practical guide, true and clear. 

70. That it may give admonition to any (who are) 
alive,(4016) and that the charge(4017) may be 
proved against those who reject (Truth). 

4016 "Alive", both in English and Arabic, means not only "lia\"ing physical life", but 
having all the active (jualities which we associate with life. In religious language, 
tiiose who are not responsi\e to ihe realities of the s])iritual world are no belter 
dian those who aie dead. The Message of Allali penetrates die hearts of diose 
who are ahve in the spiritual sense. 

4017 Cf 28:63. If people reject Truth and Faith after they have been admonished 
and warned, the charge against them, of willhil rebellion, is proved. They cannot 
then plead either ignorance or inadvertence. 



308 



The Noble Qur'an 



71. See they not that it is We Who have created for them 
- among the things which Our hands have fashioned - 
cattle, which are under(4018) their dominion?- 

4018 If they are blind to other Signs of Allah, diey can at least see the simple 
homely things of life in which they receive so many benefits from Allah's mercy. 
How is it that wild animals can be domesticated, and in domestication can be so 
useful to man? Man can use them for riding or for draught; he can use their flesh 
for food and drink their milk; he can use their hair or wool. Cf, 16:66, 80; and 
23:21-22. 

72. And that We have subjected them to their (use)? of 
them some do carry them and some they eat: 

73. And they have (other) profits(4019) from them 
(besides), and they get (milk) to drink. Will they not 
then be grateful?(4020) 

4019 Such as skins for leather, furs for warmth, sheep's wool or camel's hair for 
blankets or textiles, musk for perfume, and so on. 

4020 The whole argument turns on this. 'Our teachir^ is for your own benefit 
We confer all these blessings on you, and yet you turn away from the Giver of all, 
and run after your own vain imagination!' 

74. Yet they take (for worship) gods other than Allah, 
(hoping) that they might be helped! 

75. They have not the power to help them: but they will 
be brought up (before Our Judgment-seat) as a troop 
(to be condemned). (4021) 

4021 There is some difference of opinion among Commentators as to the exact 
meaning to he attached to this clause. As I understand it, tlic meaning seems to he 
this. Man is apt l<> lorgel or lurn a\va\ Ironi tlie irue (ioc!, tlie source oi all ihe 
good \\liich he cni()\"s. and lo go alter iniagmary powers in the sha])e ol gods; 
heroes, men. or ahslraci lliings like Science or Nature or Philoso])li\', or 
superstitious tlmigs like Magic, or Good Fortune or Ill-Fortune, or embodiments 
of his own selfish desires. He thinks that they might help him in this Life or in the 
Hereafter (if he believes in a Hereafter). But they cannot help him: on the 
contrary all things that are false will be brought up and condemned before Allah's 
Judgement Seat, and the worshippers of the Falsehoods will also be treated as a 
troop fa\<>unng the Falsehoods and therefore worthy of condemnation. The 
Falsehoods, therefore, instead of helping them, will contribute to their 
condemnalion. 

76. Let not their speech, then,(4022) grieve thee. Verily 
We know what they hide as well as what they 
disclose. 

4022 If men are so foolish as to reject Allah, let not tlie men of Allah grieve over 
it. They should do their duty, and leave the rest to Allah. Allah knows all the open 
and secret motives that sway the wicked and His Plan must ultimately prevail, 
however much appearances may be E^ainst it at any given time. 

77. Doth not man see that it is We Who created him from 
sperm?(4023) yet behold! he (stands forth) as an 
open adversary! 

4023 Man's disobedience and folly are all the more surprising, seeing that-apart 
from Allah's gi eatness and mercy-man is himself such a puny creature, created out 
of something that is less than a drop in the vast ocean of Existence . Yet man has 
the hardihood to stand out and dispute with his Maker, and institute 



idle comparisons as in the next verse! 



78. And he makes comparisons(4024) for Us, and forgets 
his own (origin and) Creation: He says, "Who can give 
life to (dry) bones and decomposed ones (at that)?" 

4024 '^I'hat is, man thinks that Allah is like His creatures, who at best have very 
limited powers, or man draws idle parallels like that mentioned at the end of this 
verse. "Who can give life to dry bones, and decomposed ones at that?' Man 
certainly cannot, and no power in nature can do that. But why compare the 
powers and capacities of Allah's creatures with the powers and ca[)acities of the 
Creator? The first creation-out of nothing-is far more difficult tor us to imagine 
than a second or subsequent process for which there is already a basis. And Allah 
has power over all thirds. 

79. Say, "He will give them life Who created them for the 
first time!(4025) for He is Well-versed in every kind of 
creation!- 

4025 Allah's creative artistry is evident in every phase of nature, and it works every 
minute or second. The more man understands himself and the things within his 
reach, the more he realises this. How foolish, then, for anyone to set imaginary 
limits to Allah's power? There are more ways of creation than are dreamt of in 
man's imagination. 

80. "The same Who produces for you fire out of(4026) 
the green tree, when behold! ye kindle therewith 
(your own fires)! 

4026 Even older and more yjrimitive than the method of striking fire against steel 
and flint is the method of using twigs of trees lor the pur])ose. In the E.B., 1 1th 
edition, 9:262, will be found a picture of British Guyana boys making a fire by 
rotating a stick in a round hole in a piece of wood lying on the ground. The Arab 
methord was to use a woodden instument called the Zinad. It consisted of two 
pieces to be rubbed together. The upper was called the 'Ajar or Zand, and the 
lower the Markh. The Markh is a twig from a kind of spreading tree, the 
Cynanchuin viminalc, of which the branches are bare, without leaves or thorns. 
When they are tangled together, and a wind l)lows, they get ignited and strike fire 
(Lane's Arabic Lexicon). In modern Arabic Zand is, by analogy applied to the flint 
piece used for striking fire with steel. 

81. "Is not He Who created the heavens and the earth 
able to create the like(4027) thereof?" - Yea, indeed! 
for He is the Creator Supreme, of skill and knowledge 
(infinite)! 

4027 Cf. 79:27. Which is the more difficult to create-man, or tiie heavens and the 
earth, with all creatures? Allah created the heavens and the earth, with all 
creatures, and He can create worlds and worlds like these ininfinity. To him it is 
small matter to raise you up for the Hereafter! 

82. Verily, when He intends(4028) a thing. His Command 

is, "be", and it is! 

4028 And His creation is not dependent on lime, on inslruinents or means, or any 
conditions wliatsoe\'er. Existence waits on His Will, or Plan, or Intention. The 
moment He wills a thing, il [)eeomes His Word or Command, and the thing 
torthwith comes into existence. ('/. 2:177; ICrAO , n. 2{)f)f); etc. 

83. So glory to Him in Whose hands is the dominion of all 
things: and to Him will ye(4029) be all brought back. 

4029 All things were created by Allah; are maintained by Him; and will go back to 
Him. But the point of special interest to man is that man will also be brought back 
to Allah and is answerable to Him, and to Him alone. This Message is the core of 
Revelation; it explains the meaning of the Hereafter; and it fidy closes a Surah 
specially connected with the name (Ya Sin) of the Prophet. 



309 



The Noble Qur'an 



37 . Al Saffat (Those Ranged in Ranks) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. By (4030) those who range themselves in 
ranks,(4031) 

4030 At a later stage, we shall study the general meaning of the adjurations in the 
Qur'an indicated by the yjarticle w;t. See App. XI, p. 1694. Here we may note that 
the last Surah Oh Shi) ]jraetieally began with the adjuration "by tlie Qur'an, lull ol 
wisdom", em])hasising the faet that Re\elation was the evidenee by which we could 
icaru die highest wisdoui of the spiritual world. Here our attention is called in 
three verses or clauses, to three tlefmite attitudes which illustrate the triumph of 
Good and the frustration of Evil. See the notes follovraig. 

4031 Two (|uestions arise: (1) are the doers of the three things noted in verses 1-8 
the same persons, whose actions or (lualities are dinerently described, or are die\' 
three distinct sets oi ])ersons? (2) in either case, \vho are the\ ? As to (1) die most 
authoritative \iew is that the three clauses describe the same set ol jiersons in 
different aspects. As to (2) some take them to refer to angels, and odiers 
understand by them the good men, the men of God, who strive and range 
themselves in Allah's service. The words are perfecUy general, and I interpret 
them to refer to both classes. Tlie feminine form is grammatically used in Arabic 
idiom for the indefinite plural. In 37:165 below, die word saffun is used in the 
definite plural, and seems to be spoken by these beings, artels or men of God or 
both, according to how we interpret this verse. 

2. And so are strong in repelling (evii),(4032) 

4032 The three acts in verses 1-3 are consecutive, as shown by tlie [jarticle fa. I 
understand them to mean that artels and good men (1) are ever ready to range 
themselves in ranks in the service of Allah and work in perfect discipline and 
accord at all times; (2) that they check and frustrate evil wherever they find it and 
they are strengthened in doing so by their discipline and their ranging themselves 
in ranks; and (3) that this ser\'iee furthers the Kingdom of Allah and proclaims His 
Message and His gloiy to all creation. 

3. And thus proclaim the Message (of Allah.! 

4. Verily, verily, your Allah is one!-(4033) 

4033 That divine Message is summed up in die gospel ot Divine Unity, on which 
the greatest emphasis is laid: "verily, verily your God is One*. It is a fact intimately 
connected with our own life and destiny.' Yom Lord is one Who cares for you 
and cherishes you; you are dear to Him. And He is One. it is only He that you 
have to look to, the source of all goodness, love, and power. You are not the sport 
of many contending, forces or blind chances. There is complete harmony and 
unity ill liea\ eii and you have to put yourselves int<) unison with it-by discipline in 
ranks, by unity ol plan and purpose in rcfjelling evil, and by concerted action in 
promoting the Kingdom of Clod.' Here is the mystery of the manifold variety of 
creation pointing lo the al>solule llnit\' ot die Creator. 

5. Lord of the heavens and of the earth and ail between 
them, and Lord of every point at the rising of the 
sun!(4034) 

4034 Allah is the Lord of everything that exists-'the heavens and the earth, and all 
between them'. He is the Lord of the Maskaiiq-of ev^Ty point at the risir^ of the 
sun. As the Commentators tell us, there are in the solar year only two equinoctial 
days, when the sun rises due east: on eveiy other tlie sun rises at a shifting point 
either north or south ol due east. In 7:1 '17 we have nmsh^iriq :i] ardi wa 
niiighmilmlui, \vhere the plural of the words lor East and West is negligible, as the 
coiijuiiclioii of the two embraces all points. The same may be said ol 70: 10, where 
Allah is called "Lord of all points in the East and the West". If we are speaking ot 
longitudes, they may embrace all latitudes. In 55:17 Allah is called "Lord of the 
two Easts and the two Wests", referring to the extreme points in either case. A 
cursory reader may ask, why is only the East referred to here? The reply is that it 
is not so much the East as the rising of the sun, on which stress is laid. The Arabic 
nmshriq or nmshmiq is close enough to die root word sluinupi, to suggest, not so 
much the East as the rising of llic sun, c^pecialK' when the plural form is used. 
The glorious sun rises from different points, as seen by us, but it illuminates the 
whole heaven and earth. It is an emblem of Unity. 



6. We have indeed decked the lower heaven(4035) with 
beauty (in) the stars,-(4036) 

4035 0^67:3-.'). 

4036 'Stars' may be taken here in the [jopular sense, as referring to fixed stars, 
planets, comets, shooting stars, etc. On a clear night the beaut\' of the stany 
heavens is ])ro\erbial. Here they are meant to illustiate two points: (1) their 
manellous beaut\' and tlieir groupings and motions (apparent or real) manifest 
and tyjjify the Design antl Hamiony of the One true Creator: and (2) the power 
and glory behind them typify that there is a guard against the assaults of Evil (see 
verse 7 below). 

7. (For beauty) and for guard(4037) against all obstinate 
rebellious evil spirits, 

4037 Verses 7-11 seem to refer to shooting stars- Cf. 1,'):I7 -18, and notes 1951- 
53. The liea\"eiis t>])it\' not only beaut\' but power, 'f'he Good in Allah's world is 
guarded and protected against e\ery assault ol E\H. The Evil is not part of the 
heavenly system: it is a thing in ouilawiy, iiiereiy a sell-willed rebellion-"cast away 
on even' side, repulsed under a perpetual penalty'" (verses H-9). 

8. (So) they should not strain their ears in the direction 
of the Exalted Assembly(4038) but be cast away from 
every side, 

4038 We can form a mental picture of the Court of the Most High, in the highest 
heaven, conforming to the highest idea we can form of goodness, beauty, purity, 
and grandeur. The Exalted Assembly of angels is given some knowledge of the 
Plan and Will ol Allah, luil is altogether foreign to such an atmos[)here, but is 
actuated by leeliiigs ol jealousy and curiosity. It tries to ajiproach by stealth and 
overhear something from tlie august Assembly. It is repulsed and pursued by a 
flaming fire, of which we can form some idea in our physical world by the piercii^ 
trail of a shooting star. 

9. Repulsed, for they are under a perpetual penalty, 

10. Except such as snatch away something by stealth, 
and they are pursued by a flaming(4039) fire, of 
piercing brightness. 

4039 See last note and Cf. 15:18 and notes 1953-54. 

11. Just ask their(4040) opinion: are they the more 
difficult to create, or the (other) beings We have 
created? Them have We created out of a sticky 
clay!(4041) 

4040 Their, "they* are the doubters, the evil ones, the deniers of Allah's grace and 
mercy, who laugh at Revelation and disbelieve in a Hereafter. Are they more 
important or more difficult to create than the wonderful variety of beings in Allah's 
spacious C'lcatioiii' Do they forget their own lowly state, as having been created 
from muddy elayl* 

4041 ^^f" 6:2; 7:12 ; 32:7; etc. 

12. Truly dost thou marvel/(4042) while they ridicule, 

4042 It is indeed strange that unregeneiate man should forget, on the one hand, 
his lowly origin, and on the other hand, his high Destiny, as conferred upon him 
by the grace and mercy ol Allah. The iiidictnieiit ol liiiii here comprises tour 
counts: (1) they ridicule the teaching of Tiutli; (2) instead ot profiting by 
admonition, they pay no heed; (3) when Allah's Signs are brought home to them, 
they ridicule them as much as they ridiculed the teachir^ of Truth: and (4) when 
ihey have to acknowledge incontestable facts, they give them false names like 
"sorcery", which imply fraud or something which has no relation to their life, 
although the facts touch the inner s[)i ings of their life intimately f1C/r46:7). 

13. And, when they are admonished, pay no heed,- 

14. And, when they see a Sign, turn it to mockery, 

15. And say, "This is nothing but evident sorcery! 



310 



The Noble Qur'an 



16. "What! when we die, and become dust and bones, 
shall we (then) be raised up (again) 

17. "And also our fathers(4043) of old?" 

4043 Altliough tlic Hercaitcr, and tlic spiritual lite ot which it is a corollar>', arc 
the most solid facts in our intelligent existence, materialists deny them. They 
cannot believe that they could have any existence beyond the grave-still less their 
ancestors who died ^ges and ages ago: how could they ever come to life again? 

18. Say thou: "Yea, and ye shall then be humiliated (on 
account of your evil). "(4044) 

4044 They arc assured tliat tlic future life is a solid fact, but that it will be in very 
different conditions from those they know now. All their present arrogance will 
have been hinnbled in the dust. There will be another plane, in which souls will 
have experiences quite ditterent from tliose in their probationary life here. In tliat 
life the virtues they lacked will count, and the arrogance they hugged will be 
brought low { Cj^ 40:60). 

19. Then it will be a single (compelling) cry;(4045) and 
behold, they will begin to see!(4046) 

4045 Cf. 36:29, 49, and 53. 

4046 rheir spiritual blindness will then leave tlieni. But tlicy will be surprised at 
the suddenness of their disillusion. 

20. They will say, "Ah! Woe to us! This is the Day of 
Judgment!" 

21. (A voice will say,) "This is the Day(4047) of Sorting 
Out, whose truth ye (once) denied!" 

4047 The Day of Judgement is the day of sorting out Cf. 36:59. Good and evil 
will finally be separated, unlike the apparently inexplicable conditions in the 
present probationary life, when they seem to be mixed together (see also n. 4718). 

22. "Bring ye up", it shall be said, "The wrong-doers and 
their wives,(4048) and the things they worshipped- 

4048 That is, il their \vi\"es were iilso wrontidoer^. riic\" arc >,ci)aralcl\' mentioned, 
because the Arabic ])hrase lor "wrongdoers" is ol the masculine gender. All the 
associates in wrongdoing wiW he marshalled rogcthcr. There will be personal 
responsibility: neither liiisl)aiid nor wile can lay the blame on the other. 

23. "Besides Allah, and lead them to the Way to the 
(Fierce) Fire! 

24. "But stop them,(4049) for they must be asked: 

4049 The scene here is after judgement As, in an earthly tribunal, the prisoner or 
his advocate is asked why sentence should not be pronounced upon him, so here 
those who are proved to have been guilty of wrong are allowed to consider if 
anything or anyone can help them. Then comes the exposure of the misleaders. 

25. "'What is the matter with you that ye help not each 
other? "(4050) 

4050 Obviously no one can stand and intercede, for it is a question of personal 
responsibility for each soul. No one can help another. 

26. Nay, but that day they shall submit (to 
Judgment);(4051) 

4051 j'Vll the previous arrogance of this life will be gone, but they will face each 
other, and those who were given a false lead, as in the story of Pharaoh (Cf. 
20:79), will question their misleaders as in the following verses. 

27. And they will turn to one another, and question one 
another. 

28. They will say: "It was ye who used to come to us 
from the right hand (of power and authority)!"(4052) 

4052 This is the mutual recrimination of the sinners-those who sinned, against 
those whose instigation or evil example led them into sin. The misleaders in the 
life here below often used their power and influence to spread evil. The "right 



hand" is the hand of power and authority. Instead of using it for righteous 
purposes, they used it for evil,-selfishly for their own advantage, and mischievously 
for the degradation of others { Cf. 37:93). 

29. They will reply: "Nay, ye yourselves had no 
Faith!(4053) 

4053 But die tact diat odiers mislead, or thai c\il exam])!e is hclore us, docs not 
justify us in falling from right conduct. Faitii should save us from the tall. But it we 
have ourselves no Faith-in righteousness, or a future life, or the reality of Allah's 
Law, how can we blame others? The misleaders can well say, Tou will be judged 
according to your misdeeds!" The responsibility is personal, and cannot be shifted 
on the other. The others may get a double punishment,— for their own evil, and 
for misleading their weaker brethren. But the weaker brethren cannot go free 
trom responsibility' of their own deeds; tor evil means a personal rebellion against 
Allah, if we believe in a personal God. Evil has no authority over us, except 
insofar as we deliberately choose it 

30. "Nor had we any authority over you. Nay, it was ye 
who were a people in obstinate rebellion! 

31. "So now has been proved true,(4054) against us, the 
word of our Lord that we shall indeed (have to) taste 
(the punishment of our sins). 

4054 Allah's decree ot justice re<iiiires diat every soul should taste the 
conscfiiienccs ol i(s own sins, and that decree must be fulfilled. No excuses can 
sciTC. It is onh' Allah's merc\' that can s;iyc. 

32. "We led you astray: for truly(4055) we were 
ourselves astray." 

4055 Further, the misleaders can well urge against those who reproach them for 
misleading them: "How could you expect anything better from us? You were 
warned b\' Allah's Message that we were astra}'." 

33. Truly, that Day, they will (all) share in the Penalty. 

34. Verily that is how We shall deal with Sinners. 

35. For they, when they were told that there is no god 
except Allah, would puff themselves up with 
Pride,(4056) 

4056 Selfish arrogance was the seed ol sin and rebellion: 2:3 i (ol fSalan): 28:3!) (of 
Pharaoh); etc. It is that kind ol arrogance which prc\cnls man [rom mending his 
lite and conduct. When he s])eaks ot anccslral waxs. or ])ul)lic o])inioii, or national 
honour, he is usually thinking ot himselt or ol a small clique \vhich thrives on 
injustice. The recognition of Allah, die one true God, as the only standard of life 
and conduct, the Eternal Reality, cuts out Self, and is therefore disf^eeable to 
Sin. If false gods are imagined, who themselves would have weaknesses that fit in 
with sin, they give countenance to evils, and it becomes difficult to give them up, 
unless Allah's grace comes to our assistance. (R). 

36. And say: "What! shall we give up our gods for the 
sake of a Poet possessed?"(4057) 

4057 Possessed of an evil spirit, or mad. Such was the charge which the 
Unbelievers sometimes levelled at the Prophet in the early stages of his preaching. 

37. Nay! he has come with the (very) Truth, and he 
confirms (the Message of) the messengers (before 
him).(4058) 

4058 The message of Islam, so far from being "mad" or in any way peculiar, is 
eminendy conformable to reason and the true facts of nature as created by Allah. 
It is the Truth in the purest sense of the term, and confirms the Message of all 
true Messengers that ever lived. 

38. Ye shall indeed taste of the Grievous Penalty;- 

39. But it will be no more than the retribution(4059) of 
(the Evil) that ye have wrought;- 

4059 Justice demands that those who sow evil should reap the fruit, but the 
})unishment is due to their own conduct and not to anythir^ external to 
themselves. 



311 



The Noble Qur'an 



40. But the sincere (and devoted) Servants of Allah,- 

41. For them is a Sustenance(4060) determined,(4061) 

4060 Cf. 7:50 . Sustenance, metaphorical sense, correlated with the Fruits 
mentioned below: see next verse. 

4061 Dclcnniiicd: Mnliiin: the reward oi llic Rlcsscd will nol he a elianec or a 
fleeting tiling. It will follow a firm Decree of Allah, on principles that can be 
known and understood. 

42. Fruits (Delights);(4062) and they (shall enjoy) 
honour and dignity, 

4062 Fruits: Cf. 36:57, and n. 4003. The spiritual Deliglits are figured forth from 
parallel experiences in our present life, and follow an ascending order: Food and 
Fruits; Gardens of Bliss, (with all their charm, design, greenery, birds' songs, 
fountains, etc.); the Home of Happiness and Dignity, with congenial company 
seated on Thrones; Delicious Drinks from ciystal Springs, for social pleasure; and 
the society of Companions of the opposite sex, with beauty and charm but none of 
the grossness too often incidental to such companionship in this life. 

43. In Gardens of Felicity, 

44. Facing each other on Thrones (of Dignity): 

45. Round will be passed to them a Cup from a clear- 
flowing fountain, 

46. Crystal -white, of a taste delicious to those who drink 
(thereof), 

47. Free from headiness;(4063) nor will they suffer 
intoxication therefrom. 

4063 The ])assing round <>1 the social cup, as in the case of odier jjleasiux's, is 
without any ol ihc drawbacks and e\il acconipaninients ol the pleasiu'cs ol this 
world, which are laken as l\pcs. In drink there is no intoxication: in fruit there is 
no saiieU'. CT. Danlc: "The bread ol'Angels upon which One li\"etli here and grows 
not saled .Sl>y it." (P;ini(lis(>, (.'anio II., Longlellow's translation.) 

48. And besides them will be chaste women, restraining 
their glances, with big eyes(4064) (of wonder and 
beauty). 

4064 In the emblem used here, again, the pure t^T>e of chaste womanhood is 
figured. The\' are chaste, not bold with their glances: but their eyes are big with 
wonder and beaut>, prefiguring grace, innocence, and a refined capacity of 
aj5preciation and admiration. 

49. As if they were(4065) (delicate) eggs closely 
guarded. 

4065 This is usually understood to reier to the delicate complexion of a beautiful 
woman, which is compared to the nansparent shell of eggs in the nest, closely 
guarded by the mother-bird; the shell is warm and free from stain. In 55:58 the 
phrase used is "like rubies and coral", referring to the red or pink of a beautiful 
complexion. 

50. Then they will turn to one another and question one 
another.(4066) 

4066 Cf. above, 37:27, where the same ])hiase is used in the reverse conditions. In 
each case there is a going back to the earlier memories or exfjcriences of this life. 

51. One of them will start the talk and say: "I had an 
intimate companion (on the earth),(4067) 

4067 This companion was a sceptic, who laughed at Religion and a Hereafter. 
How the tables are now turned! The devout man backed up his Faith with a good 
life and is now in Bhss: the other was a cynic and made a mess of his life, and is 
now bumii^ in the Fire.(R) 

52. "Who used to say, 'what! art thou amongst those 
who bear witness to the Truth (of the Message)? 



53. "'When we die and become dust and bones, shall we 
indeed receive rewards and punishments?'" 

54. (A voice) said: "Would ye like to look down?" 

55. He looked down and saw him in the midst of the 
Fire.(4068) 

4068 lie is allo\ved a peep into the state which he so narrowly escaped by the 
grace ol Allah. 

56. He said: "By Allah, thou wast little short of bringing 
me to perdition! 

57. "Had it not been for the Grace of my Lord,(4069) I 
should certainly have been among those brought 
(there)! 

4069 And he gratefully acknowledges his shortcomings: "I should have been a 
sinner just like this, but for the grace of Allah!" He sees that if he had erred it 
would have been no excuse to plead the other man's example. He had Faith and 
was saved, to walk in the path of righteousness. 

58. "Is it (the case) that we shall not die, 

59. "Except our first death, and that we(4070) shall not 
be punished?" 

4070 After he realises the great danger from which he narrowly escaped, his joy is 
so great that he can luudly believe it! Is the danger altogether past now? Are the 
portals of death closed forever? Is he safe now from the temptations which will 
bring him to ruin and punishment? (Cf, 44:56) 

60. Verily this is the supreme achievement!(4071) 

4071 The answer is: Yes. "Beyond the flight of Time, Beyond the realm of Death. 
There surely is some blessed clime. Where Life is not a breath!" In the words of 
Loi^ellow this was an aspiration on this earth. In the Hereafter it is a realisation! 
Some interpret verses 60-62 as a continuation of the speech of the man in heaven. 
The meaning would in that case be the same. 

61. For the like of this let all strive, who wish to strive. 

62. Is that the better entertainment or the Tree of 
Zaqqum?(4072) 

4072 <"/. I7:f)(), u. 22,'){). This hitter tree of Hell is a symbol of the contrast with 
the heautilul (Jarden ot hea\"en with its delicious Iruits. 

63. For We have truly made it (as) a trial(4073) for the 
wrong-doers. 

4073 Cf 44:4346.This dreadful bitter Tree of Hell is truly a trial to the 
wrongdoers. (1) It grows at the bottom of Hell; (2) even its fruit-stalks, which 
should have been tender, are like the heads of derils; (3) its produce is eaten 
voraciously; (4) on top ot it is a boiling mixture to cut up tlieir entrails (see next 
note); and (,')) e\'er\' time they comyilete this round of orgies they return to the 
same game. A truly lurid ])icture, but more lurid in reality are the stages in syjiritual 
Evil. (1) It takes its rise in tlie lowest depths of corrupted human nature; (2) its 
tenderest affections are degraded to envy and hate: (3) the appetite for Evil grows 
with what it feeds on; (4) its "cures" serve but to aggravate the disease; and {5) the 
chain of evil is unending; one round is followed by another in interminable 
succession. 

64. For it is a tree that springs out of the bottom of Hell- 
Fire: 

65. The shoots of its fruit-stalks are like the heads of 

devils: 

66. Truly they will eat thereof(4074) and fill their bellies 
therewith. 

4074 The parable of fruits and drinks in the contrasted fortunes of the Good and 
the Evil is further 



312 



The Noble Qur'an 



67. Then on top of that they will be given a mixture made 
of boiling water. 

68. Then shall their return(4075} be to the (Blazing) 
Fire. 

4075 When ihcy c;i! ol the /.nqqmu in ihe lowest (le]>ths oi hcll, they Mre 
apparently brought up to drink ot tlie niixture as a lurtlier punishnient, after whieh 
they go back to repeat the round. 

69. Truly they found their fathers on the wrong Path; 

70. So they (too) were rushed(4076) down on their 
footsteps! 

4076 A grirrr reproach. You found your fathers doing wror^; and you must rush 
headlong in their footsteps to perdition!' 

71. And truly before them, many of the ancients went 
astray;- 

72. But We sent aforetime,(4077) among them, 
(messengers) to admonish them;- 

4077 h IS hnnian to err. I'he error is lorgi\"en it there is re])entanee and 
aniendnient. The ]K)iiit is that .Vllali in Ihs nierey at all times in liislory sent 
messengers and teachers to give His Message, and men deliberately rejected diat 
Message. 

73. Then see what was the end of those who(4078) were 
admonished (but heeded not),- 

4078 it is on die reception or rejection of Aiiah's teachings and guidance that 
judgement wiii come. In this world itself, see what is the teachir^ of history. 
Unrighteousness and wrongdoing never prosper in the long run. 

74. Except the sincere (and devoted)(4079) Servants of 
Allah. 

4079 But there is always a band of sincere and devoted men who serve Allah, and 
the highest spiritual Ufe is open to them (Cf. 37:160). 

Note that this verse occurs at 37:40 above, where the argument of the difference 
between the fates of the righteous and the unrighteous was begun. Here it is 
rounded off with the same phrase, and now we proceed to take illustrations from 
the early Prophets. 

75. (In the days of old), Noah cried to US/(4080) and We 
are the best to hear prayer. 

4080 C/. 21 :76-77. The stoiy of Noali occurs in many places; here the point is that 
when men gird themselves against evil, Allah protects them, and Evil cannot 
triumph against Allah's Plan. 

76. And We delivered him and his people from the Great 
Calamity,(4081) 

4081 The Deluge, the Flood of Noah. The main story will be found in 11:25 -48. 

77. And made his progeny to endure (on this 
earth);(4082) 

4082 Noah's posterity survived the Rood in the Ark , while the rest perished. 

78. And We left (this blessing) for him among 
generations(4083) to come in later times: 

4083 His name is remembered forever, commencing a new era in religious 
history. Note that the words in verses 78-81, with shghr modifu ations, form a sort 
of refrain to the following paragraphs about Abraham, Moses, and Elias, but not 
about Lot and Jonah. Lot was a nephew of Abraham, and may be supposed to 
belong to the story of Abraham. Jonah's career nearly ended in a tragedy for 
himself, and his people got a further lease of power "for a time" (37:148). And 
both Ix>t and Jonah belong to a limited local tradition. 

79. "Peace and salutation to Noah among the 
nations!"(4084) 



4084 The story of the Flood is found in some form or other among all nations, 
and not only among those who follow the Mosaic tradition. In Greek tradition the 
hero of the flood is Deukalion, with his wife P>Trha; in Hindu tradition 
(Sh;il;ijmih;i Bnilniuuiit and MaJmbhnrata) it is tlic sage M;nuuind tlie Fish. The 
Chinese tradition of a great Flood is recorded in Shu-King. Among American 
Indians the tradition was common to many tribes. 

80. Thus indeed do we reward those who do right. 

81. For he was one of our believing Servants. 

82. Then the rest we overwhelmed in the Flood. 

83. Verily among those who followed his Way was 
Abraham. (4085) 

4085 The main ston' will he toinicl in 21:.'>l-78; Inil ihe episode aboul his 
rcadnics^i and that of his son to subniit to the most extreme lorni ol scll-sacriiice 
under trial (in verses 102-107 below) is told here tor die first time, as diis Surah 
deals with the theme, "Not my will, but Thine be done!" In "followed his way", the 
pronoun "his* refers to Noah, "he", of verse 81 above. 

84. Behold! he approached his Lord with a sound 
heart.(4086) 

4086 ".\ sound heart"; s;ilini: a heart that is jnirc, and unahcclcd [)y the 
diseases lhaf allliei others, .'Vs ihe heart in .'Vraiiie is taken lo l>e not only ilie seat of 
feelings and aheetions, l>ut also o! intelligence and resulting action, it implies the 
whole character, f 7." Abraham's tide (}f //aiuT fl/ic l'mc): 2:13.) and n. 134. Cf. 
also 26:89: "oiih' he w ill ])ros])er who brings to .\llah a sound heart." 

85. Behold! he said to his father and to his people, "What 
is that which ye worship? 

86. "Is it a falsehood- gods other than Allah, that ye 
desire?(4087} 

4087 False worship— worship of idols or stars or symbols, or Mammon or Self-is 
due either to false and degrading conceptions of Allah, or to a sort of make- 
believe, where practice is inconsistent with knowledge or ignores the inner 
promptir^s of Conscience. Abraham's challer^e to his people is: 'Are you fools or 
hypocrites?' 

87. "Then what is your idea about the Lord of the 
Worlds?"(4088) 

4088 Do you not lealise diat the real Creator is One-above all die forms and 
superstitions that you associate with Him?' 

88. Then did he cast a glance at the Stars. 

89. And he said, "I am indeed sick (at heart)!"(4089) 

4089 The grief was really preying on his mind and soul, that he should be 
associated with such falsehoods. His father himself was amor^ the chief 
supporters of such falsehoods, and his people were given up wholly to them. He 
could not possibly share in their mummeries, and they left him in disgust Then 
he made his [iractical protest in the manner narrated in 21:.')() -G 1. 

90. So they turned away from him, and departed. 

91. Then did he turn to their gods and said, "will ye not 
eat (of the offerings before you)?... 

92. "What is the matter with you that ye speak not 
(intelligently)?" 

93. Then did he turn upon them, striking (them)(4090) 
with the right hand. (4091) 

4090 See the reference in the last note. 

4091 With the light hand: as the right hand is the hand of ])o\ver, the phrase 
means that he struck them with might and main and broke them (Cf. 87:28). 

94. Then came (the worshippers) with hurried steps, and 
faced (him). 



313 



The Noble Qur'an 



95. He said: "Worship ye that which ye have (yourselves) 
carved?(4092] 

4092 His action was a challenge, and he drives home the challer^e now widi 
argument. 'Do you worship your own handiwork? Surely worship is due to Him 
Who made you and made possible your handiwork!' 

96. "But Allah has created you and your handwork!" 

97. They said, "Build him a furnace, and throw 
him(4093) into the blazing fire!" 

4093 The argument of Abraham was so sound that it could not be met by 
argument. In such cases Evil resorts to violence, or secret plotting. Here there was 
both violence and secret plotting. The violence consisted in throwing him into a 
l)lazing Furnace. But b\' the mercy ot Allah the iirc did nol harm him (21:59), and 
so tlicy resorted to plotting. But the plotting, as tlie next verse (87:98) shows, was a 
boomerang that recoiled on their own heads. 

98. (This failing), they then sought a stratagem against 
him,(4094) but We made them the ones most 
humiliated! 

4094 Cf, 21:71. Their plot against the righteous Abraham failed. Abraham 
migrated from the country (Chaldea, Babylon , and Assyria) and prospered in 
Syria and Palestine . It \i"as his persecutors that suffered humiliation. 

99. He said: "I will go to my Lord! He will surely guide 
me!(4095) 

4095 This was ihc Ilijnih of Al)raham. lie left his people and his land, l)ecause 
the Trulh was dearer to him than tiie ancestral falsehoods of his people. He 
trusted himself to Allah, and under Allah's guidance he laid the foundations of 
great peoples. See n. 2725 to 21:69. 

100. "O my Lord! Grant me a righteous (son)!" 

101. So We gave him the good news(4096) of a boy 
ready to suffer and forbear. (4097) 

4096 This was in the fertile land of Syria and Palestine . The boy thus born was, 
according to Muslim tradition, the first-bom son of Abraham, viz., IsmaTl. The 
name itself is from the root Sami'a, to hear, because Allah had heard Abraham's 
prayer (verse 100). Abraham's age when IsmaTl was bom was 86 (Cien. 16:16). 
(R). 

4097 The boy's character was to be Halim, which I have translated "ready to suffer 
and forbear". This title is also applied to Abraham (in 9:114 and 11:75). It refers 
to the patient way in which both father and son cheerfully offered to suffer any 
sclf-sacrificc in order to obey the Command of Allah. Sec next verse. 

102. Then, when (the son) reached (the age of) (serious) 
work with him, he said: "O my son! I see in 
vision(4098) that I offer thee in sacrifice:(4099) Now 
see what is thy view!" (The son) said: "O my father! 
Do as thou art commanded: thou will find me, if Allah 
so wills one practising Patience and Constancy!" 

4098 Where did this vision occur? The Muslim view is that it was in or near 
Makkah. Some would idcutif\' it with the \allcy of Mina, six miles north of 
Makkah, w here a couinieuioralion sacriiice is annually celebrated as a rile oi ihc 
Ilajj on tlic tenth ol Dim nlllijpih, the 7^/ol Sacnficc. in nicui()r\" ol lliis Sacriiice 
of Abraham and IsmaTl (sec n. 217 io 2:197). Ollicrs that the orii^iual ])lacc ot 
sacrifice was near the hill ol Manvah (the coni])ani()n hill lo Sala, 2:1.(8), which is 
associated with the intanc\' ot Ismail. 

4099 At what stage in Abraham's histoiy did this occur? See ii. 272.3 to 21:69. It 
was olniously alter his arrival in the land ot Cannan and aller IsmaTl had grown 
up to years of discretion. Was it before or after the building of the Kab'ali (2:127)? 
There are no data on which this question can be answered. But we may suppose it 
was before that event, and that event may itself have been commemorative. 

103. So when they had both(4100) submitted their wills 
(to Allah., and he had laid him prostrate on his 
forehead (for sacrifice), (4101) 

4100 Note that the sacrifice was demanded of both Abraham and IsmaTl. It was a 
trial of the will of the father and the son. By way of trial the father had the 
command conveyed to him in a vision. He consulted the son. The son readily 



consented, and offered to stand true to his promise if his self-sacrifice was really 
required. The whole thing is symbolical. Allah does not require the flesh and 
blood of animals ( 22:87 ), much less of human beings. But he does require the 
giving of our whole being to Allah, tiie symbol of whicii is that we should give up 
something very dear to us, if Duty requires that sacrifice, (R). 

4101 Our version may be compared with the Jewish-Christian version of the 
present Old Testament The Jewish tradition, in order to glorify the younger 
branch of the family, descended from Isaac, ancestor of the Jews, as against the 
elder branch, descended from Isma'il, ancestor of the Arabs, refers this sacrifice to 
Isaac (Gen. 22:1-18). Now Isaac was bom when Abraham was 100 years old (Gen. 
2I:.'>), while Ismail was horn to Abraham when Abraham was 8f) years old (Gen. 
lf>:lfi). Isma'il was theretore 11 years older tiian Isaac. During his lirst 1 1 \cars 
Isma'il was the only son of Abraliam; at no time was Isaac tlie only son of 
Abraham. Yet, in speaking of the sacrifice, the Old Testament says (Gen. 22:2): 
'And He said. Take now thy son, thine only son Issac, whom thou lovest, and get 
thee into the land of Moriah : and offer him there for a burnt offering..." This slip 
shows at any rate which was the older version, and how it was overlaid, like the 
present Jewish records, in the interests of a tribal religion. The " land of Moriah * 
is not clear: it was three days journey trtmi Abraham's place (Gen. 22:4). There is 
less warrant lor idciitilying it with the hill of Moriah on which Jerusalem was 
aftenvards l)uilt than with the hill of Marwah which is identified with the Arab 
tradition aljout Isma'il. 

104. We called out to him,(4102) "O Abraham! 

4102 In the Biblical version Isaac's consent is not taken: in fact Isaac asks, 'where 
is the lamb for sacrifice?' and is told that 'God would provide it'. It is a complete 
human sacrifice like tliosc to Moloch. In our version it is as much a sacrifice by 
the will of Isma'il as by that of Abraham. And in any case it is symbohc: "this was 
obviously a trial"; "thou hast already lulfilled thy vision": etc. 

105. "Thou hast already fulfilled the vision!" - thus 
indeed do We reward those who do right. 

106. For this was obviously a trial- 

107. And We ransomed him with a momentous 
sacrifice:(4103} 

4103 flic adjccinc qualihiiig "sacriiice" here, 'iiziiii, (f^rcal, iiioiueiitous) iiia\' be 
understood both in a literal and a figurative sense. In a literal sense it implies that 
a fine sheep or ram was substituted symbolically. The figurative sense is even 
more important. It was indeed a great and momentous occasion, when two men, 
with concerted will, "ranged themselves in the ranks" of those to whom self- 
sacrifice in the service of Allah was the supreme thing in life. In this sense, said 
Jesus, "he that loscrti his life for my sake shall find it", (Matt. 10:39 ). (R). 

108. And We left (this blessing)(4104) for him among 
generations (to come) in later times: 

4104 Cf. above, 37:78-81 and n. 4083, also 43:28. 

109. "Peace and salutation to Abraham!" 

110. Thus indeed do We reward those who do right. 

111. For he was one of our believing Servants. 

112. And We gave him(4105) the good news of Isaac - a 
prophet,- one of the Righteous. 

4105 Isaac was .\braliaiiis second son, bom ol Saiali, when Abraliam was 100 
years of age. Sec ii. 1101. 11c was also blessed and became the ancestor of the 
.lewish ])co])lc. Sec iicxl note. 

113. We blessed him and Isaac: but of their progeny are 
(some) that do right, and (some) that 
obviously(4106) do wrong, to their own souls. 

4106 So long as tlie Children of Israel upheld the righteous banner of Allah, they 
enjoyed Allah's blessir^ and their history is a portion of sacred history. When they 
fell from grace, they did not stop Allah's Plan: they injured their own souls. 

114. Again (of old) We bestowed Our favour on Moses 
and Aaron,(4107) 

4107 The story of Moses is told in numerous passages of the Qur'an. The 
passages most illustrative of the present passage will be foimd in 28:4 (oppression 



314 



The Noble Qur'an 



of the Israelites in Egypt ) and 20:77-79 (the Israelites triumphant over their 
enemies when the latter were drowned in the Red Sea ). 

lis. And We delivered them and their people from (their) 
Great Calamity;(4108) 

4108 What coiiki hinc been a greater fahiniit)' to tlicni than that they should have 
hccu held ill slavery by the Eg\7)liaiis, thai their male children should have been 
killed and their teiiiale children should ha\"e l)een sa\"cd ain c lor the Egy ptians? 

116. And We helped them, so they overcame (their 
troubles};(4109) 

4109 The Israelites were delivered by three steps mentioned inverses 114,115, 
and 1 16 respectively; but the consummation of Allah's favour on them was (verses 
117-118) the Revelation given to them, which guided them on the Straight Way, 
so long as they prescn-ed the Revelation intact and followed its precepts. The 
three steps were: (1) the divine commission to Moses and Aaron: (2) the 
deliverance from l)ondage; and (3) the triumphant crossing of the Red Sea and the 
<lcstruction of Pharaoh's army. 

117. And We gave them the Book which helps(4110) to 
make things clear; 

4110 Mustabin has a shghdy different force from Mubin. I have translated the 
former by "which helps to make things clear", and the latter by "which makes thirds 
clear"— apt descriptions as applied to the Tawrah and the Qur'an. 

118. And We guided them to the Straight Way. 

119. And We left (this blessing)(4111) for them among 
generations (to come) in later times: 

4111 See above, 37:78-81 and n. 4083. 

120. "Peace and salutation to Moses and Aaron!" 

121. Thus indeed do We reward those who do right. 

122. For they were two of our believing Servants. 

123. So also was Elias(4112) among those sent (by Us). 

4112 See II. *)().> io (kH.). Ellas is the same as Elijah, whose slory will l)e iouiid in 
tlie Okl U'estaniciit in 1 Kings 17-19 and 2 Kings 1-2. Elijah li\'cd in the rcign ot 
Ahab (B.C. H9(i-H71.) and Ahaziah (B.C. 871-872), kings of the (northern) 
kingdom of Israel or Sainaria . He was a prophet of die desert, like John the 
Baptist— unlike our Prophet, who took part in, controlled, and guided all the 
affairs of his people. Both Ahab and Ahaziah were prone to lapse into die worship 
of Ba'l, the sun-god worshipped in Syria . That worship also included the worship 
of nature-powers and procreative powers, as in the Hindu worship of the Lingam, 
and led to many ahuses. King Ahab had married a princess of Sidon , Jezebel, a 
wicked woman who led her luisl)and to forsake Allah and adopt Ba'l-worshi[). 
Elijah denounced all Alial)'s sins as well as the sins of Ahaziah and had to flee for 
his lite. Eventually, according to the (^kl Testament (2 Kings, 2:1 1 ) he was taken 
up in a whirlwind to heaven in a chariot of fire after he liatl left his mande with 
Elisha the prophet. (R). 

124. Behold/ he said to his people, "Will ye not fear 
((Allah))? 

125. "Will ye call upon Ba'l(4113) and forsake the Best of 
CreatorS/- 

4113 For Ba'l-worship see last note. 

126. "(Allah), your Lord and Cherisher and the Lord and 
Cherisher of your fathers of old?" 

127. But they rejected him,(4114) and they will certainly 
be called up (for punishment),- 

4114 They persecuted him and he had to flee for his life. Eventually he 
disappeared mysteriously, see n. 41 12. 

128. Except the sincere and devoted Servants of Allah 
(among them). 



129. And We left (this blessing)(4115) for him among 
generations (to come) in later times: 

4115 See above, 37:78-81, and n. 4083. 

130. "Peace and salutation to such as Elias!"(4115-A) 

41 15-A Ilyasin nia\' l)e an alternative form of Ilyas: Cf. Sayiia'a (28:20) and Sinin 
(9,k2). Or it may he the plural of Ilyas, meaning "such people as Ilyas". 

131. Thus indeed do We reward those who do right. 

132. For he was one of our believing Servants. 

133. So also was Lut(4116) among those sent (by Us). 

41 16 The l)esl illuslralion of this ])assage ;il)oul Lul will lie lound in 7:80-84. He 
was a prophet sent to Sodom and (lomorriili , Cilie>> ol the Plain, hy the Dead Sea 
. The inhabitants were given over to ahominable crimes, against which he 
preached. They insulted him and threatened to expel him. But Allah in His mercy 
saved him and his family, with one exception, (see the following note), and then 
destroyed the Cities. 

134. Behold, We delivered him and his adherents, all 

135. Except an old woman who was among those who 
lagged behind:(4117) 

4117 Cf. 7:88, and n. 1051. Lot 's wife had no faith: she lagged behind, and 
perished in the general ruin. 

136. Then We destroyed the rest. 

137. Verily, ye pass(4118) by their (sites), by day- 

4118 Cf. 15:76, and n. 1998. The tract where diey lay is situated on the liighway to 
Syria where the Arab caravans travelled regularly, "by day and by night". Could not 
future generations learn wisdom from the destruction of those who did wrong? 

138. And by night: will ye not understand? 

139. So also was Jonah(4119) among those sent (by Us). 

4119 For iUustrative pass^es, see 21:87-88, n. 2744, and 68:48-50. Jonah's 
mission was to the cit\' of Nineveh , then steeped in mckedness. He was rejected 
and he deiioiuiced Allah's wrath on them, hut they repented and obtained Allah's 
forgiveness. But Jonah "departed in wratii" (21:87), forgetting that Allah has Mercy 
as well as forgiveness. See the notes following, Cf. 10:98, n. 1478. 

140. When he ran away (like a slave from 
captivity)(4120) to the ship (fully) laden, 

4120 Jonah ran away from Nineveh like a slave from captivity. He should have 
stuck to his post and merged his own will in Allah's Will. He was hasty, and went 
off to take a ship. As if he could escape from Allah's Plan! 

141. He (agreed to) cast lots,(4121) and he was 
condemned: 

4121 The ship was tiilh' laden and met toiil ^veather. The sailors, according to 
tfieir superstition, wanted to find out who was res])onsihlc lor the ill-luck: a fugitive 
slave would cause such ill-luck. The lol iell onjonah, and he was cast oli. 

142. Then the big Fish(4122) did swallow him, and he 
had done(4123) acts worthy of blame. 

4122 The rivers of Mesopotamia have some huge fishes. The word used here is 
Hut, which may be a fish or perhaps a crocodile. If it were in an open northern 
sea, it might he a whale. The locality is not mentioned: in the Old restanient he is 
said to Im e taken ship in the port ot Joppa (now Jatta ) in the Mediterranean 
(|onah. 1:'?). which would he woX. less than 600 miles from Nineveh . The Tigris 
rher, nientioned 1)\ some of our Commentators, is more likely, and it contains 
some fishes ot exti~aordinar>' size. 

4123 See n. 4120. 

143. Had it not been that he (repented and) glorified 
Allah,(4124) 



315 



The Noble Qur'an 



4124 "But he cried through the depths of darkness, 'There is no god but Thee; 
glory to Thee! I was indeed wrong!" (21:87). 

144. He would certainly have remained inside the 
Fish(4125) till the Day of Resurrection. 

4125 This is just the idiom. This vv;is to be the burial mikI the grM\ e ol Jonah. I! he 
had not repented, he eoiild not ha\e got out ol tlie boch" ol the ereature that had 
swallowed him, until die Day of Resurrection, when all die tlead would be raised 
up. 

145. But We cast him forth on the naked shore in a state 
of sickness,(4126) 

4126 Cf. 37:89 above. His strange situation might well have caused him to be ill. 
He wanted fresh air and solitude. He got both in the open plain, and the 
abundantiy shad\' CI{>urd Plant or some fruitful tree like it gave him botli shade 
and sustenance. The Gourd is a creeper that can spread over any roof or ruined 
structure. 

146. And We caused to grow, over him, a spreading plant 
of the gourd kind. 

147. And We sent him (on a mission) to a hundred 
thousand(4127) (men) or more. 

4127 The city ol .\iiic\cli was a \'ery large city. The Old Testament says: 
Nineveh was an exceeding great city of diiee days* journey" Qonah, 3:3); "wherein 
are more than six score thousand persons" Gonah, 4:1 1 ). In other words its circuit 
was about 45 miles, and its population was over a hundred and twenty thousand 
inhabitants. 

148. And they believed; so We permitted them to enjoy 
(their life)(4128) for a while. 

4128 They repented and believed, and Nineveh got a new lease of life. For the 
dates to which Jonah maybe referred, and the vicissitudes of the City's history as 
the seat of the Assyrian Empire, see notes 1478-1479 to 10:98. 

The lessons from Jonah's story are: (1) that no man should take upon himself to 
judge of Allah's wrath or Allah's mercy, (2) that nevertheless Allah forgives true 
repentance, whether in a righteous man, or in a wicked city; and (3) that Allah's 
Plan will always prevail, and can never be defeated. 

149. Now ask them their opinion:(4129) Is it that thy 
Lord has (only) daughters, and they have sons?- 

4129 We begin a new argument here. The Pagan Arabs called angels daughters ot 
Allah. They themselves were ashamed of having daughters, and preferred to have 

sons, 

150. Or that We created the angels female, and they are 
witnesses (thereto)? 

151. Is it not that they say, from their own invention, 

152. "(Allah) has begotten children"?(4130) but they are 
liars! 

4130 Any attribution to Allah of ideas derogatory to His Oneness and His 
supreme height above all creatures is likely to degrade our own conception of 
Allah's Universal Plan, and is condemned in the strongest terms. 

153. Did He (then) choose(4131) daughters rather than 
sons? 

4131 There is the strongest iron\' in this passage. 

154. What is the matter with you? How judge ye? 

155. Will ye not then receive admonition? 

156. Or have ye an authority manifest? 

157. Then bring ye your Boole (of authority) if ye be 
truthful! 



158. And they have invented a blood-relationship(4132) 
between Him and the Jinns: but the Jinns know (quite 
well) that they have indeed to appear (before his 
Judgment- Seat)! 

4132 The angels are at least pure beings engaged ni the semce ot Allah. But the 
Pagan superstitions not only connect them witli Allah as daughters but even 
connect Allah by relationship with all kinds of spirits, good or evil! In some 
mythologies the most evil powers are gods or goddesses as if they belonged to the 
family of Allah the Creator and had some semblance of equality with Him! This, 
too, is reiJiidiated in the strongest terms. For J inns see n. 929 to 6:100. 

159. Glory to Allah. (He is free) from the things they 
ascribe (to Him)! 

160. Not (so do) the Servants of Allah, sincere and 
devoted. (4133) 

4133 Those sincere in devotion to Allah never ascribe such degrading ideas to 
Allah ro: 37:74). 

161. For, verily, neither ye nor those ye worship- 

162. Can lead (any)(4134) into temptation concerning 
Allah, 

4134 Evil has no power over faidi, truth, and sincerity. Such power as it hiis is o\'cr 
those who deliberately put themselves in the way of Destruction. It is their own 
will that leads them astray. If they were fortified against Evil by Faidi, Patience, 
and Constancy, Evil would have no power to hurt them. Allah would protect 
them, 

163. Except such as are (themselves) going to the 
blazing Fire! 

164. (Those ranged in ranks say):(4135) "Not one of us 
but has a place appointed; 

4135 To round off the ;irgunicni of llic Surali \\ c go h;ick to the idea with which it 
hcgan. Those who range thcniscKcs m ranks lor tlic united senicc ot Allah (see 
abo\"c, H7:l and n. U)H1)— whether angels or men of God— are content to keep 
their ranks and do \vhate\er scr\ice is assigned to thcni. It is not tor them to 
(|uestion Allah's Plan, l)ecause lhe\' know that it is good and that it will ukiniately 
triumph. Any seeming delays or defeats do not worr>' diem. Nor do they ever 
break their ranks. 

165. "And we are verily ranged in ranks (for service); 

166. "And we are verily those who declare ((Allah) 's) 
glory!" 

167. And there were those(4136) who said, 

4136 There were the sceptics or Unbelievers— primarily the Pagan Arabs, but in a 
more extended sense, all who doubt Allah's providence or revelation. 

168. "If only we had had before us a Message from those 
of old, 

169. "We should certainly have been Servants of 
Allah,(4137) sincere (and devoted)!" 

4137 Such men take refuge in ancestral tradition. If our forefathers had had an 
inkling of Revelation or miracles, or had worshi[)ped as we are now taught to 
worship, we shoiikl gkidly have accepted. Or if they had had an\thing of the 
miracles which other nations ot old are said to Im c recci\ e(l, we could (hen have 
accepted.' But now stronger and more convincing jjroots have come to diem in 
the Qur'an in their own tongue, and they doubt and reject it. 

170. But (now that the Qur'an has come), they reject it: 
But soon will they know!(4138) 

4138 Allah's Truth will manifest itself against all odds, and the whole world will 
see. 

171. Already has Our Word been passed before (this) to 
our Servants sent (by Us), 



316 



The Noble Qur'an 



172. That they would certainly be assisted, 

173. And that Our forces,-(4139) they surely must 
conquer. 

4139 ilic victor}' will be the victoiy ot Alhih's Trutli by tlic forces of Allah, but 
every soldier in the army of Truth, who has done his duty, will be entitled to claim 
a share in the victory. 

174. So turn thou away(4140) from them for a little 
while, 

4140 Addressed in the first instance to the Prophet, but good for all time. He was 
not to be discouraged by his initial failures. Soon came victor\' to him from Allah. 
So is it always in the struggles of truth and righteousness. The righteous can afford 
lo ignore opposition, confident in the strength which comes from the Grace of 
Allah. 

175. And watch them (how(4141] they fare], and they 
soon shall see (how thou fa rest)! 

4141 Watch and wait, for the Right must come to its own. 

176. Do they wish (indeed)(4142) to hurry on our 
Punishment? 

4142 riie last \ erse enjoined Patience under the attacks of Evil, in tlic knowledge 
that e\il must be con<iuered at last. E\il nia\' perhaps turn back scotrmgly and say. 
If a jjiuiishment is to come, why not bring il on now? 1 1 /ji' indeed:' The answer is: 
when it comes, it will come like a rush by night when die enemy is overpowered, 
when he least expects it: when the day dawns, it is a sorry plight in which the 
enemy finds himself Cf. 22:47 , and n. 2826: and 26:204, n. 3230. 



177. But when it descends into the open space(4143) 
before them, evil will be the morning for those who 
were warned (and heeded not)! 

4143 See last note. The parable is that of an enemy camp in a plain, which is 
surprised and destroyed by a night attack from the hills. Evil is the plight of any 
survivors in the morning. Their regrets will be all the more poignant if they had 
had some sort of a warning before hand and had paid no heed to it! 

178. So turn thou away(4144) from them for a little 
while, 

4144 This and the following verse repeat verses 171-17,') (with a slight \'crbal 
alteration). The argumeni in \erses 17(i-177 brought in a new point. \Vhen that is 
finished, the repetition carries us back to the main argument, and rounds off the 
whole Surah. 

179. And watch (how they fare) and they soon shall see 
(how thou farest)! 

180. Glory to thy Lord,(4145) the Lord of Honour and 
Power! (He is free) from what they ascribe (to Him)! 

4145 This and the followir^ two verses recapitulate: (1) Glory, Honour, and 
Power belong to Allah; (2) No one is equal to Him; (3) He sends Messengers and 
revelations, and His aid will overcome all obstacles; for (4) He loves and cherishes 
all His Creation. 

181. And Peace on the messengers! 

182. And Praise to Allah, the Lord and Cherisher of the 
Worlds. 



38. 



Sad 



In the name of Allah, Most 
Gracious, Most Merciful. 



Full of Admonition:(4147) 



1. Sad:(4146) By the Qur'an, 
(This is the Truth). 

4146 Sad is a letter of the Arabic alphabet. It is used here as an Abbreviated 
Letter, for which see Appendix I (at the end of Surah 2:). See also the second 
jjara, of n. 989 to 7:1 for this jiarticular letter. No dogmatism is [jcrmissiblc in 
Uying to intcrjM'cl Abbrc\ialcd Letters. But it is suggcslcd that it ma\' stand lor 
Qisas ("Stories"), in which the dominant consonant is s. Lor tliis Surali is 
concerned mainly with the stones of David and Solomon as illustrative of the 
relative positions of spiritual and worldly power. Sale 's note: "It may stand for 
Solomon": is a real howler: for in Arabic the letter Sad does not occur at all in the 
name of Solomon. 

4147 Full ol mhnonkion: the word dhikr is tar more coinprchciisixc than au\' 
single word or phrase tliat lean diink of in Lnglish: it implies (1) remembrance in a 
spirit of reverence; (2) recital, celebrating the praises of Allah; (3) teaching, 
admonition, wamir^; (4) Message, Revelation, as in Ahl at dhikr, "those who 
possess the Message" 16:43, and n. 2069). In Sufi phraseology it implies mystical 
enlightenment, both the aspiration and the attainment, for in the highest spiritual 
atmosphere, the two are one. Devotional exercises are also called dhikr, with 
reference to meaning (2) above. 

2. But the Unbelievers (are steeped) in Self-glory(4148) 
and Separatism. 



4148 The great root of L\ il and I 'nbelici is Sclf-glor\' or Arrogance, as is [jointed 
out in several places with regard to Satan: el, below, '18:7 1-76. This leads to Lnvy 
and Separatism, or a desire to start a peculiar doctrine or sect ot one's ovra, 
instead ot a desire to fmd common grounds ot beliel and lite, which lead to the 
Religion of Unity in Allah. This teaching ot Unity was what tlie Pagans objected to 
in the Prophet (verse 5 below)! 

3. How many generations before them did We destroy? 
In the end they cried(4149] (for mercy]- when there 
was no longer time for being saved! 

4149 Teaching, Warning, Signs ha\'e been given b\' Allah to all nations and at all 
times, and yet nations have rebelled and gone wrong and sutiered destruction. If 
only later generations eonld learn that wrongdoing results in self-destruction! For 
the juslKT ol Allah nicrch' t iUTics onl the result o! iheir own choice and atiioii^. 
At any tunc diirnig iheir probation they could repent and obtain mercy, but their 
"Sell-glory and Se])aiatism" stand in the way. Ultimately they do cry for a way of 
escajjc, bill il is then too late. 

4. So they wonder that a Warner has come to them from 
among Themselves!(4150) and the Unbelievers say, 
"This is a sorcerer telling lies! 

4150 Their wonder is only stimulated. They are full of envy and spite against one 
of themselves who has been chosen by Allah to be His Messenger, and they vent 
their spite by making all sorts of false accusations. The man who was pre-eminent 
for truth and conscientious consideration, they call "a sorcerer and a liar"! (Cf. 
51:52). 



317 



The Noble Qur'an 



5. "Has he made the gods(4151) (all) into one Allah. 
Truly this is a wonderful thing!" 

4151 And what is the offence of the Messenger of Unity? That he has made all 
their fantastic gods disappear: that in place of chaos he has brought harmony, that 
in place of conflict he brings peace! It is a wonderful thir^, but not in the sarcastic 
sense in which the Dnhelievcrs scoff at it! 

6. And the leader among them go away (impatiently)/ 
(saying),(4152) "Walk ye away, and remain constant 
to your gods! For this is truly a thing designed 
(against you)! 

4152 W hen ihe message ol Islam was being preaclied in its infancy, and the 
Treacher and his followers were being [lerseeuted by the Pagans, one of the 
clc\'iees adopted by the Pagan leaders was to get the Prophet's uncle Al)u falib lo 
denounce or renounce his beloved nephew. A conference was held witli Abu 
Talib for this purpose. On its failure the leaders walked awa\', and began to 
discredit the great movement by falsely giving out that it was designed against their 
personal influence, and to throw power into the hands of the Prophet 'Umar's 
conversion occurred in the sixth year of the Mission (seventh year before the 
Hijrah). The circumstances connected with it (see Introduction to S. 20) gready 
alarmed the Quraysh. chiefs, who, greedy of autocracy themselves, confused the 
issue by accusing the righteous Preacher of [jlotting against their power. 

7. "We never heard (the like) of this among the people 
of these latter days:(4153) this is nothing but a made- 
up tale!" 

4153 'Whatever may have been the case in die past', they said, our own 
immediate ancestors worshipped these idols in Makkah, and why should we give 
them up? Self-complacency was stronger with them than Truth; and so they call 
Truth "a made-up tale"! Some Commentators interpret al MiUat al Akhirah to 
refer to the last religion preached before Islam, viz. Christianity, which had itself 
departed from Monotheism to Trinity. (R). 

8. "What! has the Message been sent to him -(4154) (Of 
all persons) among us?". ..but they are in doubt 
concerning My (Own) Message!(4155) Nay, they have 
not yet tasted My Punishment! 

4154 I lere comes in emy. 'If a Message had to come, why should it come to him, 
the orphan son of 'Abd Allah, and not to one of our own great men?' 

4155 They have no clear idea of how Allah's Message comes! It is not a worldly 
thing to be given to anyone. It is a divine thir^ requiring spiritual preparation. If 
they close their eyes to it now, it will be brought home to them when they taste the 
conscfjuences of their folly! 

9. Or have they the treasures of the mercy of thy Lord,- 
(4156) the Exalted in Power, the Grantor of Bounties 
without measure? 

4156 If they set tliemseh es to judge Allah, ha\ e they anything to show comparable 
to Allah's Merc\' and Power! lie has l)olh in inlinile measure. \\'\\o are they to 
question the grant oi His Merc\' and Re\"elatiou to llis own Chosen (^ne? 

10. Or have they the dominion of the heavens and the 
earth and all between? If so, let them mount up(4157) 
with the ropes and means (to reach that end)! 

4157 Weak and puny creatures though they are, they dare to raise their heads 
against the Omnipotent, as if they had dominion over Creation and not He! If 
they had any power, let them mount up to heaven and use all the means they have 
to that end, and see how they can frustrate Allah's Purpose! 

11. But there - will be(4158) put to flight even a host of 
confederates. 

4158 Of course they cannot trustrate Allah's Purpose. In that world— the s])iritual 
world— the\' will be ignominiously routed, even if they form the strongest 
confe<lerac\ oi the Powers of Evil that ever could combine. Cf. the last clause of 

\'crse 18 below. 

12. Before them (were many who) rejected messengers,- 
(4159) the people of Noah, and 'Ad, and Pharaoh, the 
Lord of Stakes,(4160) 



4159 In their day, Noah's contemporaries, or Ad and Thamud, so frequendy 
mentioned, or Pharaoh the mighty king of Egypt, or the people to whom Lot was 
sent (Cf. 37:7 5-H2; 7:65-79, 7:103-137, 7:80-84) were examples of arrtjgance and 
rebellion against Allah: they rejected the divine Message brought by their 
messengers, and they all came to an evil end. Will not their posterity learn their 
lesson? 

4160 The tide of Pharaoh, "Lord of the Stakes", denotes power and arrogance, in 
all or any of the following ways: (1) the stake makes a tent firm and stable, and is a 
symbol of firmness and stability; (2) many stakes mean a large camp and a 
numer<)us army to fight; (3) impaling with stikes was a cruel punishment resorted 
to by the Pharaohs in arrogant pnde of [jower. 

13. And Thamud, and the people of Lut, and the 
Companions(4161) of the Wood; - such were the 
Confederates. (4162) 

4161 Coinpauioiis ol die H ocW/see lt);78, and n. 2000. 

4162 Cf. above , verse 1 1 , and n. 4158. 

14. Not one (of them) but rejected the messengers, but 
My punishment came justly and inevitably(4163) (on 
them). 

4163 Cf. 15:64, n. 1990; and 22:18 . 

15. These (today) only wait for a single mighty 
Blast,(4164) which (when it comes) will brook no 
delay.(4165) 

4164 0" 36:29. n. 3973. 

4165 Fawag. delay, the interval between one milking of a she-camel, and another, 
either to give her a breathing space or to give her yoimg time to suck— or perhaps 
the milker to adjust his fingers. Such an interval will be quite short The derived 
meaning is that when the inevitable punishment for sin arrives, it will not tarry, but 
do its work without delay. 

16. They say: "Our Lord! hasten to us our 
sentence(4166) (even) before the Day of Account!" 

4166 Cf 2(k2()1. and n. 3230. Those who do nol l)elie\e in the llereaher say 
ironically: "Let us have our punishment and sentence now; why delay iti'" I'he last 
verse and the next verse supply the commentary. As to those who mock, they will 
find out the truth soon enough, when it is too late for repentance or mercy. As to 
the prophets of Allah, who are mocked, they must wait patiendy for Allah to fulfil 
His Plan: even men who had worldly strength and power, like David, had to 
exercise infinite [jatience when mocked by their contemporaries. 

17. Have patience at what they say, and remember our 
servant David, the man of strength:(4167) for he ever 
turned (to Allah.. 

4167 Da\ id was a man ol exceptional strenglh, tor even as a raw \"oulli, he slew ihe 
Philistine giant Goliath. See 2:219-2.j2, and notes 285-287. Belbre that light, he 
was mocked by his enemies and chidden even by his own elder brother. But he 
rehed upon Allah, and won through, and afterwards became king. 

18. It was We that made the hills declare,(4168) in 
unison with him. Our Praises, at eventide and at break 
of day, 

4168 See n. 2733 to 21:79. All nature sings in unison and celebrates the praises of 
Allah. David was given the gift of music and psalnioch", and tlierelore the hills and 
birds are expressed as singing Allah's praises in unison with him. The special 
hours when the lulls and groxes echo the songs ol birds are in the e\"ening and at 
tlawu, when also the birtls gather togedier, tor those are respectively their roosting 
hours and the hours of their concerted flight for the day. 

19. And the birds gathered (in assemblies): all with him 
did turn (to Ailah).(4169) 

4169 Note the mutual echo between this verse and verse 17 above. The Arabic 
awwab is common to both, and it furnishes the rhyme or rhythm of the greater 
part of this Surah, thus echoing the main theme: 'Turn to Allah in Prayer and 
Praise, for fiiat is more than an\' worldh' power or wisdom.' 

20. We strengthened his Icingdom, and gave him wisdom 
and sound judgment(4170) in speech and decision. 



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4170 Cf.n. 2732 to 21:79 for David's sound judgement in decisions; he could also 
express himself aptly, as his Psalms bear witness. 

21. Has the Story of the Disputants reached thee?(4171) 
Behold, they climbed over the wall of the private 
chamber; 

4171 This story or Parable is not found in the Bible, unless the vision here 
described be considered as etiiiivalent to Nathan's parable in II Sanniel, 1 1 and 
12. Baydawi would seem to la\(>ur that \ie\v, but other (.'oninienialors reject it. 
David was a pious man, and he hati a well-guarded private chamber (mihmb) for 
Prayer and Praise. 

22. When they entered the presence of David,(4172) and 
he was terrified of them, they said: "Fear not: we are 
two disputants, one of whom has wronged the other: 
Decide now between us with truth, and treat us not 
with injustice, but guide us to the even Path.. 

4172 David was used to retiring to his ]>rivate chamber at stated times for his 
devotions. One day, suddenh', his pri\'acy was invaded by two men, who had 
obtained access by climbing over a wall. David was frightened at the apparition. 
But they said: We have come to seek thy justice as king: we are brothers, and we 
have a (juarrel, which we wish thee to decide." 

23. "This man is my brother:(4173} He has nine and 
ninety ewes, and I have (but) one: Yet he says, 
'commit her to my care,' and is (moreover) harsh to 
me in speech." 

4173 The brotlier who was most aggrieved said: " This my brother has a flock of 
ninet\'-nine shee[), and I have but one; \'et he wants ine to give up my one sheep t<) 
his keeping; and niore<n"er he is not e\en lair-spoken. He talks like one meditating 
mischief, and he has not even tlie grace to ask as an ecjual, ot one sharing in a 
business or inheritance. What shall I do?" 

24. (David) said: "IHe has undoubtedly wronged 
thee(4174) in demanding thy (single) ewe to be 
added to his (flock of) ewes: truly many are the 
partners (in business)(4175) who wrong each other: 
Not so do those who believe and work deeds of 
righteousness, and how few are they?". ..and David 
gathered that We had tried him: he asked forgiveness 
of his Lord,(4176) fell down, bowing (in prostration), 
and turned (to Allah in repentance). (4176-A) 

4174 U'he circumstances were mysterious, the accusation \\"as iio\cl; it wiis not 
clear why the unjust brother should also have come with the eomplaiuiuit, risking 
his life in climbing the wall to evade the guard, and he certainly said nothing. 
David took them literally, and began to preach about the falsehood and the fraud 
of men, who should be content with what they have, but who always covet more. 
(R). 

4175 Especially, said I)a\"id, is it \\Tong for l)rothers or men in [jartnership to take 
advantage of each other; but how few are the men who are righteous^* He had in 
mind his ovm devotions and justice. But lo and behold! the men disappeared as 
mysteriously as they had come. It was then that David realised that his visions had 
been a trial or temptation-a test of his moral or spiritual fibre! Great though he was 
as a king, and just though he was as a judge, the moment that he thought of these 
things in self-pride, his merit vanished. In himself he was as other men; it was 
Allah's grace that gave him wisdom and justice, and he should have been humble 
in the sight of Allah. 

4176 Judged by ordinary standards, David had done no wrong; he was a good and 
just king. Judged by the highest standard of those nearest to Allah (Muqarrabun, 
56:11), the thou^t of self-pride and self-righteousness had to be washed off from 
him by his own act of self-realisation and repentance. This was freely accepted by 
Allah, as the next verse shows. 

417&-A Some commentators say tliat David's fault here was his hastiness in judging 
before hearing the case of the other party. When he realised his lapse, he fell 
down in repentance. [Eds.]. 

25. So We forgave him this (lapse): he enjoyed, indeed, a 
Near Approach to Us, and a beautiful place of (Final) 
Return. 



26. O David! We did indeed make thee a 
vicegerent(4177) on earth: so judge thou between 
men in truth (and justice): Nor follow thou the lusts 
(of thy heart), for they will mislead thee from the 
Path(4178) of Allah, for those who wander astray 
from the Path of Allah, is a Penalty Grievous, for that 
they forget the Day of Account. 

4177 CI. and n. 1-7. I)a\id's kingh' jiower, and the gifts oi wisdom, justice, 
psalmody, and prophethood were bestowed on him as a trust. These great gifts 
were not to be a matter of self-glory. 

4178 As stated in 4I7I above, this \isi(m and its moral are nowhere to be found in 
tlie Bible. Those who think tliey see a resemblance to the Parable of the prophet 
Nathan (2 Samuel, 12:1-17) ha\"e nothing to go upon but the mention of the "one 
ewe" here and the "one liillc c\\"c-lainb" in Nathan's Parable. The whole stor>' is 
here different, and the whole alinosplicrc is different. The Ril)lic;il tide given to 
David, "a man after (Jod's own heart" refuted by die Bible ilsclf in the 
scandalous tale of heinous crimes alLribuled to David in chapters 1 1 and 12 of 2 
Samuel, viz., adultery, fraudulent dealing with one of his own servants, and the 
contriving of his murder. Further, in chapter 13, we have the story of rapes, incest, 
and fratricide in Darid's own htjusehold! The fact is that passages like these are 
mere chroimiiics sauuhtkuscs, i.e., narratives of scandalous crimes of the grossest 
character. The Muslim idea of David is that of a man just and upright, endowed 
w ith all the \ irnies, in whom e\ eu the least thought of self-elation has to be washed 
oh by re])entance and forgi\"eness.(R). 

27. Not without purpose did We(4179) create heaven 
and earth and all between! that were the thought of 
Unbelievers! but woe to the Unbelievers because of 
the Fire (of Hell)! 

4179 r/.';-i:191. Unbelief is (he subjective negation of a belief in Order, Beauty, 
Purpose, and Eternal Life. Unbelief is to Faith as Chaos is to Cosmos, as die Fire 
of Misery is to the Garden of Bliss . 

28. Shall We treat those who believe and work 
deeds(4180) of righteousness, the same as those who 
do mischief on earth? Shall We treat those who guard 
against evil, the same as those who turn aside from 
the right? 

4180 The reference to the Hereafter at the end of verse 26 above is of a piece 
with the whole tenor of this Surah, which deals with the superiority of the spiritual 
kii^dom and the Hereafter. If there were no Hereafter, how could \'ou reconcile 
the inequalities of this world? Would not the Unbelievers be right in acting as if all 
Creation and all life were futile? But there is a Hereafter and Allah will not treat 
the Good and Evil alike. He is just and will fully restore the balance disturbed in 
tiiis life. 

29. (Here is) a Book which We have sent down unto thee, 
full of blessings,(4181) that they may mediate on its 
Signs, and that men of understanding may receive 
admonition. 

4181 Revelation is not a mere chance or haphazard thing. It is a real blessing- 
among tiie greatest that Allah has bestowed on man. By meditation on it in an 
earnest spirit man may learn of himself, and his relation to nature around him and 
to Allah the Author of all. Men of understanding may, by its help, resolve all 
genuine doubts that there may be in their minds, and learn the true lessons of 
spiritual life. 

30. To David We gave Solomon (for a son),-(4182) How 
excellent in Our service! Ever did he turn (to Us)! 

4182 The greatest in this life have yet need of tiiis spiritual blessing; witiiout it all 
worldly good is futile. Referring back to the story of David, we are now introduced 
to Solomon, who was a great king but greater still because he served Allah and 
turned to Him. The Qur'an, unlike the Old Testament, represents Solomon as a 
righteous king, not as an idolater, doing "evil in the sight of the Lord* (1 Kings, 
11:6). 



31. Behold, there were brought(4183) before him, at 
eventide coursers of the highest breeding,(4184) and 
swift of foot; 



319 



The Noble Qur'an 



4183 The passages about David and Solomon have been variously interpreted by 
the Commentators. The versions which I have suggested have good authority 
behind them, though I h;ivc followed my own judgement in filling in the details. 

4184 A/Z/wa/' literally, liorses that stand, when at case, on three legs, firmly planted, 
with the hoof of the fourth leg resting lightiy on ttie ground. This would imply 
breeding and a steady temper, to match with the cjuality of swiftness mentioned in 
the next clause. 

32. And he said, "Truly do I love the love(4185) of Good, 
with a view to the glory of my Lord,"- until (the sun) 
was hidden in the veil (of Night):(4186) 

4185 The ston' is not found in the Old resianienl. I interyjret it to mean that, like 
his lalher Da\id, Solomon was also inosi nictinilous in not allowing the least 
motive ol sell lo be mixed up willi ins s])inlual \ irlues. He was fond of horses: he 
had great armies and wealth; l>ut he used them all in Allah's ser\ife. C7. 27:19, n. 
3259; 27:40, n. 8276, etc. His battles were not fought for lust of blood, but as 
Jihad in the cause of righteousness. His love of horses was not like that of a mere 
race-goer or of a warrior: there was a spiritual element in it He loved by a kind of 
love which was spiritual— the love of the highest Good. Some commentators 
interpret this verse saying that Solomon, peace be upon him, was so engrossed in 
the inspection of his fine horses that he comijletely forgot to say his 'Asr prayer 
before the sunset. In the light ol this iiiler])retation the \erse may be Iraiislatcd: 
"And he said, Iruly did 1 prefer the good things (of this world) to the 
remembrance of my Lord*. (R). 

4186 His review of his fine horses was interrupted by his evening devotion, but he 
resumed it after his devotions. 

33. "Bring them back to me." then began he to 
pass(4187) his hand over (their) legs and their necks. 

4187 Like all lovers of horses, he patted them on their necks and passed his hand 
o\ er their forelegs and was proud of having them— not as vanities but as a "lover of 
Good". 

34. And We did try(4188) Solomon: We placed on his 
throne a body(4189) (without life); but he did turn (to 
Us in true devotion): 

4188 What was the trial of Solomon? All die power, wealth, and glory, which were 
given to him were a spiritual trial to him. They might have turned another man's 
head, but he was staimch and true, and while he enjoyed and used all the power 
he had— over spirits, men, and the forces of nature, (see below), he kept his mind 
steady to the sendee of Allah Cf. 8:28, where "your possessions and your progeny" 
are declared to be "but a trial". 

4189 The body (without life) on his throne has been variously interpreted. The 
interpretation that appeals to me most is that his earthly power, great as it vras, was 
like a body without a soul, unless it was vivified by Allah's spirit. But Solomon did 
turn to Allah in true devotion, and his real power lay there. He did his best to root 
out idolatiy, and he completed the Temple in Jerusalem tor the worship ot the 
One True Clod. Cf. his conversion of Bil<iis the Queen ol Slieba, 27:10, u. 8276. 
See also 7:1 18, where tiie same mm! jnsndi'^ used in couiiection with the image ol 
a calf which die Israelites had set up tor worship in die absence of Moses. Men 
may worship worldly Power as they may worship an idol, and there is great 
temptation in such Power, though Solomon withstood such temptation. I do not 
think that a reference to 34:14 (n. 3808) vrill fit the context here. 

35. He said, "O my Lord! Forgive me,(4190) and grant 
me(4191) a kingdom which, (it may be), suits not 
another after me: for Thou art the Grantor(4192) of 
Bounties (without measure). 

4190 The seeking of worldly Power, even if intended to be used for Allah's 
service, has a litde of Self in it. It may he {[uite legitimate and even meritorious in 
ordinary men, but even the llioiiglit of it in a Prophet is to be apologised for. See a 
similar idea in the case of David explained in n. 4176 to 88:24 above. 

4191 He asked for a Power that he would not misuse, though others might not be 
able to refrain from misusir^ it-such as power over forces of nature or forces of 
violence (see the next three verses). 

4192 0" 38:9, above 

36. Then We subjected the Wind(4193) to his power, to 
flow gently to his order. Whithersoever he willed,- 

4193 0" 21:81. and n. 2736. 



37. As also the evil ones,(4194) (including) every kind of 
builder and diver,- 

4194 Cf. 21:82. and n. 2738. Cf also 34:12-13 and notes diere: in die latter 
passage the spirits mentioned are called Jinns. The divers were probably those 
employed in pearl fisheries. 

38. As also others bound(4195) together in fetters. 

4195 Cf 14: 19 . where the same expression T)ound together in fetters* is applied 
to Sinners on the Day ol judgement. 

39. "Such are Our Bounties: whether thou bestow 
them(4196) (on others) or withhold them, no account 
will be asked." 

4196 ^\ilali bestowed such abundant powers and bounties on Solomon that they 
could not be counted or measured: and he was free to give away anything he hked 
or keep anything he Uked. In this was great temptation for an ordinary man. 
Solomon as a prophet withstood it and asked to be forgiven for power and such a 
kingdom as others might not be able to use lawfully. His earthly kingdom went to 
pieces after his death. But his name and fame endure. And what is more, he 
obtained a place among the Nearest Ones to Allah. See next verse. 

40. And he enjoyed, indeed, (4197) a Near Approach to 
Us, and a beautiful Place of (Final) Return. 

4197 The same wortls are used of David in 3H:2,*5 above, dins symmetrically 
closing the argument about the two greatest kings in Israel . 

41. Commemorate Our Servant Job. (4198) Behold he 
cried to his Lord: "The Evil One has afflicted me with 
distress(4199) and suffering!" 

4198 For diis ixissage, \'erses 11-44, 0:21:83-84. 

4199 The distress was ol main' kinds, jjhysical, mental, and spiritual. See n. 2739 
to 21:83. He sullered Irom loathsome sores he lost his home, his ])ossessions, and 
his family, and almost his balance ot mind. But he did not lose Faith but turned to 
Allah (see verse 44 below), and the recuperative process began. 

42. (The command was given:) "Strike with thy 
foot:(4200) here is (water) wherein to wash, cool and 
refreshing, and (water) to drinic." 

4200 The recuperative process havir^ begun, he was commanded to strike the 
earth or a rock with his foot, and a fountain or fountains gushed forth— to give him 
a bath and clean his body, to refresh his spirits, and to give him drink and rest 
This is a fresh touch, not mentioned in S. 21 or in the Book of Job, but adding 
beautifully to our realisation of the picture. 

43. And We gave him (back) his people, and doubled 
their number,- as a Grace(4201) from Ourselves, and 
a thing for commemoration, for ail who have 
Understanding. 

4201 Cf. 21:84, and notes 2739-2740. 

44. "And take in thy hand a little grass, and strike(4202) 
therewith: and break not (thy oath)." Truly We found 
him full of patience and constancy. How excellent in 
Our service!(4203) ever did he turn (to Us)! 

4202 In his worst distress Job was patient and constant in faidi, but appai endy his 
wife was not Accordii^ to the book of Job (2:9-10), "Then said his wife unto him, 
dost thou still retain thine integrity? Curse God, and die. But he said unto her, 
thou speakest as one of the foolish women speaketh. What? Shall we receive good 
at the hand of God, and shall we not receive evil? In all this did not Job sin with 
his lips." He must ha\'e said in his haste to the woman that he would beat her: he is 
asked now to correct her with ouh a wisp of grass, to show that he was gende and 
humble as well as patient and constant. 

4203 Cf 38:30 above, where similar words are spoken of Solomon. Patience and 
constancy are also a form of service, if our attitude is due to an active faidth in 
Allah, and not mere passivity. So Milton in his Sonnet: "They also serve who only 
stand and wait" 

45. And commemorate Our Servants Abraham, Isaac, and 
Jacob, possessors of Power and Vision. (4204) 



320 



The Noble Qur'an 



4204 In the last Surah (37:83-113), Abraham and Isaac (and by implication Jacob) 
were mentioned as resisting Evil and winning tiirough. Here tiiey are mentioned 
as men with spiritual power and vision, Israelite patriarchs, who bore witness to 
the Gospel of the Hereafter, and were therefore a blessing to their people, for they 
tiiught the Tnith. 

46. Verily We did choose them for a special (purpose)- 
proclaiming the Message of the Hereafter. 

47. They were, in Our sight, truly, of the company of the 
Elect and the Good. 

48. And commemorate Isma 'il,(4205) Elisha, and Zul- 
Kifl: Each of them was of the Company of the Good. 

420.5 iMiia'il. the ratnaieh of the Arab nice, w as tilso ineiitioiied (87:1{)1-1()7) as a 
]);itleni <>l sell-sacrilice, uow lie is ineiuioned iii liie c<)iii]);ui\' oi tiie Good, i.e., of 
diose who were a Ijlessiiig l<> (heir ])e<>])le. Here he is l)raeketed wilh EHslia (tor 
whom see u. 906 to 6:86), and Dim al Kit! (for whom see n. 2743 to 21:85). All 
these three were examples of constancy and patience under sufFerir^. 

49. This is a Message (of admonition): and verily, for the 
Righteous,(4206] is a beautiful Place of (Final) 
Return,- 

4206 Some of the pre-eininent examples of the Elect and the Good havir^ been 
mentioned, we have now a reference to the Righteous as a body (rank and file as 
well as leaders) and tlieir future in tlie Hereafter as won by \ietor\' over Evil. 

50. Gardens of Eternity, whose doors will (ever) be open 
to them;(4207) 

4207 The Final bliss will not he a holc-aiid-foriicr thing, a jialc rcilcction ot sonic 
Palace or Retreat, where mysteiy reigns behind closetl doors. Its doors will be 
open, and its inmates will be free to go in and out as they will, because their wills 
will be purified and brought into accord with the Universal Law. 

51. Therein will ttiey recline (at ease): Therein can they 
call (at pleasure) for fruit in abundance,(4208) and 
(delicious) drink; 

4208 See n. 4003 to 36:57. The free Gardens are types of satisfaction in external 
surroundings: the comfortable reclining thrones, the fruit and the drink are types 
of die soul's iii(li\ i<lual salisiaclion; and the society of pure-minded companions, 
ot e(]ual ages, in the t^^ic of a soul's social satisfaction, 

52. And beside them will be chaste women 
restraining(4209) their glances, (companions) of 
equal age. (4210) 

4209 Cf. 37:48 and n. 4064, and 'SCr.SG, n. l(){)2. As we conceive happiness in this 
Ufe, it is not complete if it is only solitary. I low we hanker after some one who can 
share in our highest j<)y! That feeling is also figured here. 

4210 To make the metaphor of social happiness complete, we want 
companionship of etjual age. Age and youth cannot be ha[)py together. It is not 
suggested that in the Timeless state figured here, there will be old age; but if it is 
possible to conceive of temperamental differences men, the company will be so 
arranged that it will be cor^enial. Or we can accept the type of youth and 
freshness as common to all in that happy state. 

53. Such is the Promise made, to you for the Day of 
Account! 

54. Truly such will be Our Bounty (to you); it will never 

fall;- 

55. Yea, such! but - for the wrong-doers will be an evil 
place(4211) of (Final) Return!- 

4211 This is in parallel contrast to the state of the Blessed in 38:49 above. 

56. Hell!- they will burn therein, - an evil bed (indeed, to 
lie on)!-(4212) 

4212 Cf. 14:29 . This continues the parallel contrast to the state of the Blessed 
already described. 



57. Yea, such! - then shall they taste it,- a boiling fluid, 
and a fluid(4213) dark, murky, intensely cold!- 

4213 C/i 10:4, and n. 1390. The conjunction of the boiling fluid with die <lark, 
murky, intensely cold fluid heightens the effect of the Penalty. In place of 
harmony, there is the discord of extreme opposites. And the discord is not 
confined to this. It runs through the ^vliole idea of Ilell. See the next verse. 

58. And other Penalties of a similar kind, to match them! 

59. Here is a troop rushing headlong with you!(4214) No 
welcome for them! truly, they shall burn in the Fire! 

4214 The wonder is that so many people should embrace Evil, and in so much 
hurry and eagerness! Here they may be welcomed by the leaders of Evil, but in 
the final state it will be the opposite of welcome. They will be followed with 
reproaches and curses. 

60. (The followers shall cry to the misleaders:) "Nay, ye 
(too)! No welcome for you! It is ye who have brought 
this upon us!(4215) Now evil is (this) place to stay 
in!" 

4215 It is the nature of Evil to shift the blame to others. The followers will 
reproach the leaders, but none can escape personal respoiisibilit\ for his own acts 
and deeds! 

61. They will say: "Our Lord! whoever brought this upon 
us,- Add to him a double(4216) Penalty in the Fire!" 

4216 C'J^ 7:38 , and ii. 1019. See also 1 1:20 . The evil ones now vent dieir spile on 
others. Here they ask for a double penalty for their iiiisleaders, but diey forget 
their own personal res]K>nsibilit\'. In ihe next \ erse, they express their siirjjrise that 
others lia\"e esca])e(l llie toriiienis, which they iheniseh'cs ha\e earned. 

62. And they will say: "What has happened to us that we 
see not men whom we used to number among the bad 
ones?(4217) 

4217 The bad ones: i.e., the ones whom they (evil ones) ridiculed as fools sure to 
come to an evil end, because they refused to join in with the evil ones in their 
plots. The values are now reversed. The good ones are among the Blessed, and 
are to be seen in the 'Bed of Misery'. The ridicule is now against the e\il ones. 

63. "Did we treat them (as such) in ridicule, or have 
(our) eyes failed to perceive them?" 

64. Truly that is just and fitting,-(4218) the mutual 
recriminations of the People of the Fire! 

4218 The mutual recriminations and spite are themselves a part of the Penalty, for 
such feelings increase their unhappiness. 

65. Say: "Truly am I a Warner: no god is there but the 
one Allah, Supreme and Irresistible,-(4219) 

4219 Cf. 12:39 , where Joseph preaches to die men in prison. The one supreme 
Messt^e of importance to mankind was (and is) the Unity of Allah: that He is the 
Creator and Sustainer of all: that His Will is supreme: that He can carry out His 
Will without question, and no powers of Evil can defeat it; and that He forgives by 
His grace again and again. This Message the Prophet came to deliver, and he 
deli\ ered it. 

66. "The Lord of the heavens and the earth, and all 
between,- Exalted in Might, able to enforce His 
Will,(4220) forgiving again and again. "(4221) 

4220 In n. 2818 to 22:10, I have explained die full inijiort of "Aziz as a tide 
applied to Allah, and I Im e exjjressed two of the leading ideas in\<;>K ed, in the 
two lines here. The argument in this Surali turns upon tlie conUast between 
earthly Power and the Divine Power: the one is impotent and the other is 
supreme. 

4221 Gliaffar is the emphatic intensive form, and I have accordingly translated it 

as "Forgixing again and again". Cf. 20:82. 

67. Say: "That is a Message Supreme (above all),- 



321 



The Noble Qur'an 



68. "From which ye do turn away!(4222) 

4222 The Message which is of supreme import to mankind-from that they turn 
away. Instead of profiting by it, they turn away to side issues, or improfitable 
speculation: such as: what is the origin of Evil; when will Judgement come? etc. 

69. "No knowledge have I of the Chiefs on high, when 
they discuss (matters) among themselves. (4223) 

4223 The hicr;uTh\' in IIcM\cn, under All;ili'>i coniniaiid, discuss (|ucsli<)us oi high 
im]K>rr in the llui\erse. Those are not ueces^arii\' rc\caie(l to uien, e\ce])l insolar 
as it is good tor men to know, as lu \"ei'ses 7!-8,) below. Bui llie chief ihiug tor 
man is to know that Allali is Most Merciful, diat lie torgi\es again and again, and 
that Evil has no power over those who trust in Allah. 

70. 'Only this has been revealed to me: that I am to give 
warning plainly and publicly. "(4224) 

4224 Two thirds are implied in MufGn: (1) that the warning should be clear and 
perspicuous; there should be no mincing of matters, no ambiguity, no 
compromise with evil, 7:184; (2) that the warning should be delivered publicly, 
before all people, in spite of opposition and persecution, 26:1 15. Botii these ideas 
I have tried to express in this passage. 

71. Behold, thy Lord said(4225) to the angels: "I am 
about to create man from clay:(4226) 

4225 Two passages may be compared with this: viz. : (1) 2:30-39, where merely 
the first stages of the Rebellion against Allah and its consequences to mankind are 
mentioned, and (2) 15:29-40, where the further intrusion of evil in man's life here 
below is referred to, and an assurance is given that Evil will have no power except 
over those who \ield to it. The latter is the passage most relevant here, as we are 
now dealing with tiie power of Revelation to defeat the machinations of Evil. 

4226 This shows that the material world round us was created by Allah before 
Allah fashioned man and breathed of His soul into him. Geology also shows that 
man came on the scene at a very late stage in the history of this planet 

72. "When I have fashioned him (in due proportion) and 
breathed into him of My spirit/(4227) fall ye down in 
obeisance unto him." 

4227 See n. 1968 to 15:29, where the spiritual significance of this is explained. 

73. So the angels prostrated themselves, all of them 
together: 

74. Not so Iblis: he was haughty, and became(4228) one 
of those who reject Faith. 

4228 Arrogance (self-love) is thus the root of Evil and of Unfaith. 

75. ((Allah)) said: "O Iblis! What prevents thee from 
prostrating thyself to one whom I have created with 
My hands?(4229) Art thou haughty? Or art thou 
one(4230) of the high (and mighty) ones?" 

4229 Man, as t\pified hy Adam, is in hiuiscli nolliing hut frail clay. But as 
fashioned by Allah's creati\ e power into sonielhing witii Allah's spirit breathed into 
him, his dignity is raised above thai ol ihe highest creatures. 

4230 If, then, Satan refuses, it is a rebellion against Allah. It arises from arrogance 
or haughtiness, an exaggerated idea of Self. Or, it is asked, are you really 
sufficientiy high in rank to dispute with the Almighty? Of course he was not 

76. (Iblis) said: "I am better than he: thou createdst me 
from fire, and him thou createdst from clay." 

77. ((Allah)) said: "Then get thee out from here: for thou 
art rejected, accursed. 

78. "And My curse shall be on thee till the Day(4231) of 
Judgment." 



4231 See n. 1972 to 15:35, where it is explained why the respite is to the Day of 
Judgement The whole of that passage in S. 15 forms a good commentary on this. 

79. (Iblis) said: "O my Lord! Give me then respite(4232) 
till the Day the (dead) are raised." 

4232 For the significance of the resyjite see n. 1978 to 15:36. 

80. (Allah) said: "Respite then is granted thee- 

81. "Till the Day of the Time Appointed. "(4233) 

4233 It is not an indefinite respite. It is for a period definitely limited, while this 
our Probation lasts in this world. It is part of the test as to how we use our hmited 
free will. After that our whole existence will be on a different plane. The good will 
have been sorted out the chain of consequences of the present world will be 
broken, and "a new Creation* will have taken the place of the present World. 

82. (Iblis) said: "Then, by Thy Power,(4234) I will put 
them all in the wrong,-(4235) 

4234 This phrase, this oath of Satan, is a fresh point introduced in this passage, 
because here we are dealing wilh Power— the Power ol (iood coulrasted with 
Evil— the spiritual Power of Allali as contrasted with the power that we see in our 
earthly affairs. Satan acknowledges that even his power, such as it is, has no reality 
except insofar as it is permitted to operate by Allah in Allah's wise and universal 
Plan, and tliat it cannot harm the true and sincere worshippers of Allah. 

4235 Seen. 1974 to 15:89. 

83. "Except Thy Servants amongst them, sincere and 
purified (by Thy Grace)." 

84. (Allah) said: "Then it is just and fitting-(4236) and I 
say what is just and fitting- 

4236 Cf.ix. 1990 to 15:64. 

85. "That I will certainly fill(4237) Hell with thee and 
those that follow thee,- every one." 

4237 Cf. 7:18 ; 7:179, and 11:119. n. 1623. The punishment of defiance, and 
rebellion is inevitable and just, and the followers who chose to identify themselves 
with the disobedience must suffer as well as the leaders. Cf. 10:33 

86. Say: "No reward do I ask(4238) of you for this 
(Qur'an), nor am I a pretender.(4239) 

4238 Cf. 25:57; 26:109; and many otiier passages. The ])rophet of Allah neitiier 
seeks nor expects any reward from men. On the contrary he suilers nnich at their 
hands. He is unselfish and otfers his ser\ices uuder Allah's ins])iration. lie is 
satisfied with the hope "that each one who will may take a stiaight Patli to his 
Lord." That is his reward. And the reward he hopes for from Allah is similarly 
unselfish. He earnestly hopes to win His Good Pleasure— or, to use another 
metaphor, "to see His Face." 

4239 MutiikidUf: a man who ijretends to things that are not true, or declares as 
tacts things that do not exist, one who takes upon himself tasks to which he is not 
equal. True ])rophets are uot peo])le ol thai kiud. 

87. "This is no less than a Message to (all)(4240) the 
Worlds. 

4240 So far from there being any false or selfish motive in the Message 
proclaimed in Revelation, it is a healii^ mercy to all mankind. More, it is in 
accord with all parts of Allah's Creation, and makes us kin with all Creation, the 
handiwork of the One True God. 

88. "And ye shall certainly know the truth of it 
(all)(4241) after a while." 

4241 There nia\' be uian\' things which wc lu our "uiuddy \ eslure of decay" may 
not fulK' understand or take iu. Ifwc ouh- [oilow the right Path, we shall arrive at 
die Goal in die llereatter, and then eveiy lhiiig will be clear to us. 



322 



The Noble Qur'an 



39 . Al Zumar (Crowds) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. The revelation of this Book is from Aiiah,(4242) the 
Exalted in Power, full of Wisdom. 

4242 In coiiiicction with Rcvcbition Uvo tjiuilitics of Alhih arc niciilioncd: (1) ihal 
lie is All-I*o\vcrful and can carry out His Will in s])ilc ol all <)p])o,silion; and (2) 
that He is full ot knowledge and wistlom. I'he hrst answers diosc who (Question 
how Allah can send Revelation to man; the second explains that true wisdom 
consists in carrying out Allah's Will as revealed to us. 

Z Verily it is We Who have revealed the Book to thee in 
Truth: so serve Allah, offering Him sincere devotion. 

3. Is it not to Allah(4243) that sincere devotion is due? 
But those who take for protectors other than Allah 
(say): "We only serve them in order that they may 
bring us nearer(4244) to Allah." Truly Allah will judge 
between them in that wherein they differ.(4245) But 
Allah guides not such as are false and ungrateful. 

4243 In many Signs in Creation as described below, tliere yet is a clear indication 
of the unity of Plan, pointing to the Unity of the Creator. Worship of service is 
due to none but Him. And He wants exclusive and sincere devotion. 

4244 Worshippers ol Idols or ol deilies other than Allah, e.g., saints or perhaps 
Wealth and Power, Science or Sellish Desire, may yjretend that these are symbols 
that may get diem nearer to their sel[-<le\ elopment, nearer to the goal of their Hfe, 
nearer to Allah, but they ar e altogetlier on the WTong track. 

4245 This departure of theirs from true worship, this divergence from the right 
way, produces endless disputititms and sects. Allah mil judge between them. But 
if they are determined to go after falsehoods and forget the gratitude and senice 
which they owe to Allah, and Allah alone, they are putting themselves on a Path 
w here they will get no guidance. They are cutting themselves off from revealed 
Truth. 

4. Had Allah wished to take to Himself a son. He could 
have chosen whom He pleased out of those whom 
He(4246) doth create: but Glory be to Him! (He is 
above such things.) He is Allah, the One, the 
Irresistible. 

4246 {Cf. 2:116). It is blasphemy to say that Allali begot a son. If tiiat were true. 
He should have had a wife (6:101), and His son would have been of the same 
kind as Himself; whereas Allah is One, with no one else like unto Him (112:4). 
Begetting is an animal act which goes with sex. How can it be consistent with our 
conception of One who is above all Creatures? If such a blasphemous thought 
were possible, as diat Allah \\"anle(l some one else to helj) Him, He could Ime 
chosen the best ol His rrealurcs in>>lea(l ol lowering Ilimsell to an animal act. Hul 
gloiy to Allah! He is al>o\"e such tilings! His Unity is the first tiling that we have to 
learn about Him. As He is Omnipotent, He requires no creatures to help Him or 
bring otiier creatures to Him. 

5. He created the heavens and the earth in true 
(proportions):(4247) He makes the Night overlap the 
Day, and the Day overlap the Night: He has subjected 
the sun and the moon (to His law): Each one follows a 
course for a time appointed. Is not He the Exalted in 
Power - He Who forgives(4248) again and again? 

4247 0" 6:73, and n. 896. 

4248 His Power is etiualled by His Mercy. Who can there be like unto Him? 

6. He created you (all) from a single Person:(4249) then 
created, of like nature, his mate; and he sent down for 
you eight head(4250) of cattle in pairs: He makes you. 



in the wombs of your mothers, in stages, one after 
another,(4251) in three veils of darkness.(4252) such 
is Allah, your Lord and Cherisher: to Him belongs (all) 
dominion. There is no god but He: then how are ye 
turned away(4253} (from your true Centre)? 

424^ 04:1, and n. 504. 

4250 See 6:143-144, where four kinds of cattie are mentioned in pairs in 
connection with certain Arab superstitions which are there condemned. Here the 
same four kinds are mentioned as representative of domesticated catde given by 
Allah as useful to man. These are sheep, goats, camels, and oxen. In Arab idiom 
the horse is not included among "catde". 

For the wisdom and goodness of Allah in granting man dominion over cattie, see 
36:71-73. 

4251 See 22:5, where the gradual physical growth of man in several successive 
stages is mentioned as one of the Signs of Allah's creative Power and cherishing 
care. 

4252 The three veils of darkness which cover the unborn child are: the caul or 
membrane, the womb, and the hollow in which the womb is enclosed. But we 
might imderstand "three* in a cumulative rather than a numerical sense. 

4253 It is clear that you owe your very existence and your maintenance, growth, 
and ])iesen'ation, to Allah; how is it that you are turned away by chance things 
from Him:* (R). 

7. If ye reject (Allah), Truly Allah hath no need of you; 
but He llketh not(4254) ingratitude from His servants: 
if ye are grateful. He is pleased with you. No bearer of 
burdens(4255) can bear the burden of another. In the 
end, to your Lord is your Return, when He will tell you 
the truth of all that ye did (in this life), for He 
knoweth well all that is in (men's) hearts. 

4254 Allah is independent ot all wants, and therefore man's ingratitude does not 
allecl Allah. But Allah cares ior man, and tiieretore man's gratitude and service 
earn Allah's Ciood Pleasure, and man's ingratitude and rebellion are displeasing to 
Allah. 

4255 C7. ():lf)4. The account is between you and Allah. No one else can take your 
burdens or carry \'our sins. Vicarious alonenieiU would be luijiist. You have to 
return to Allah in tiie Hereafter. You will find tiiat He knows all that you did in 
this life, and its full significance. He will explain to you even better than you can 
understand yourself, because all your secret hidden motives which you sometimes 
tried to ignore yourself, are fully known to Him. 

8. When some trouble toucheth man, (4256) he crieth 
unto his Lord, turning to Him in repentance: but when 
He bestoweth a favour upon him as from Himself, 
(man) doth forget what he cried and prayed for 
before, and he doth set up rivals unto Allah, thus 
misleading others from Allah. s Path. Say, "Enjoy thy 
blasphemy(4257) for a little while: verily thou art 
(one) of the Companions of the Fire!" 

4256 C'f. 10:12 . Trouble and adversity often bring a man to his bearings. But it he 
is not firm and constant, he forgets the lessons which life is meant to teach him. As 
soon as he gets a Httie prosperity, he forgets that it is from Allah, and attributes it 
to something which may only be a secondary cause, e.g., his own efforts or the 
Powers of Nature, or something which he has invented and made int<) a god, e.g., 
i<lols or fate. Allah is llic I'lliniatc Cause ol all things, 'fo set up ri\als to Him in 
this way is nol iinh" \\iiin,::; and (lc!j,ia(hng lo ihe lalse worshi]>])er hini>,cl[, bul 
misleads coundess ignorant people, who may not be able to make allowances tor 
the figures of speech or the symbolism by which subtier minds can explain away 
falsehoods. 

4257 Those who practise and those who teach evil and blasphemy may seem to 
flourish in this world. But their satisfaction will be of veiy short duration. They are 
treading all the while the Path that leads to the Fire of Perdition. 



323 



The Noble Qur'an 



9. Is one who worships devoutly during the hour of the 
night(4258) prostrating himself or standing (in 
adoration), who takes heed of the Hereafter, and who 
places his hope in the Mercy of his Lord - (like one 
who does not)? Say: "Are those equal, those who 
know and those who do not know? It is those who are 
endued with understanding that receive 
admonition. (4259) 

4258 Cf. H:l 18-1 17. It is a grcal thing when a man gets into tlic attitude <>1 humble 
clc\'otion to AHah. To him ihc Ilcrcaller is a real tiling, anc! he ])repai'e.s lor il wiih 
good works. lie does not build his hopes on tlie vanities ot this world, but on 
Allah's Graee and Merey. Such a man is "endued with understanding" and receives 
Allah's Message with fervour and alacrity. He is not to be compared with the cynic 
or the unbeliever, who knows nothing of the real value of the inner life. 

4259 cr. . 

10. Say: "O ye my servants who believe! Fear your 
Lord/(4260) good is (the reward) for those who do 
good in this world. Spacious is Allah's earth!(4261) 
those who patiently persevere will truly receive a 
reward without measure!" 

4260 The "fear of Allah" ( Taqwa) is explained in n. 26 to 2:2. See also n. 2912 to 

The fear of Allah is akin to love, for it means that we are afraid to displease 

Him. 

4261 Cf. 29:56 and n. 3489. We must always do right We cannot plead that the 
circumstances in which we find ourselves force our hands. If our home conditions 
do not allow us to act according to the Faith that is in us, we must be prepared to 
suffer ostracism or even exile. 

11. Say: "Verily, I am commanded to serve Allah with 
sincere devotion; 

12. "And I am commanded to be the first(4262) of those 
who bow to Allah in Islam." 

4262 6:14 . "The first" need not necessarily be cluonologieal; it may also refer 
to the first rank in zeal, and in readiness to suffer for the Cause. 

13. Say: "I would, if 1(4263) disobeyed my Lord, indeed 
have fear of the Penalty of a Mighty Day." 

4263 Cf. 6:15 . The worst penalty in a spiritual sense is the Displeasure of Allah, 
just as the highest achievement, the fulfilment of all desire, is the attainment of 
Allah's Good Pleasure: 6:16 . 

14. Say: "It is Allah I serve, with my sincere (and 
exclusive) devotion: 

15. "Serve ye what ye wilf(4264) besides him." Say: 
"Truly, those in loss are those who lose their own 
souls and their People(4265) on the Day of Judgment: 
Ah! that is indeed the (real and) evident Loss! 

4264 This is not a command or permission but a reproach and warning. The 
address of the Prophet of Allah may be jjaraphrased thus: 'Whatever happens I 
will follow the command of Allah. He has re\ eale(l Himself, and I know that He 
is One, supreme over all creatures. Him alone will 1 serve. Is there any so ignorant 
as to seek anyone else? Let him do so and see the results. The loss will be his 
own. For he falls from Grace into Evil.' (R). 

4265 The cult of Evil results in the destruction of all that is best and most valuable 
in us, as well as poisons all the affections which link us to our families, and people, 
in the Final Adjustment, which we call the Day of Judgement 

16. They shall have Layers(4266) of Fire above them, 
and Layers (of Fire) below them: with this doth Allah 
warn off(4267) his servants: "O My Servants! then 
fear ye Me!" 

4266 riie eonse(iuences of Sin whenjiidgement comes are apdy figiued l)y La\'ers 
ujjon l_;iyers ot Eire, which hem in the sinners alxne and below. It is also 
suggested tliat the Layers, diough of Eire, have something tlark in them— the 
scorching quality of Sin. 



4267 But Allah does not leave mankind without warning. Man has been granted a 
limited amount of free will, and in order to help him in its right use, all the 
consetiuences of his action are clearly explained to him. To those who will listen 
to Reason are given arguments which can be apprehended by their own 
intelligence; to those wh<) are swayed by affections and emotions, an appeal is 
made in the name ot tlie Love of Allah; to ihose who understand nothing but fear, 
the warning is conveyed by a portrayal of the dreatlful consetiuences of 
wrongdoing, 

17. Those who eschew Evil,- and fall not into(4268) its 
worship,- and turn to Allah (in repentance),- for them 
is Good News: so announce the Good News to My 
Servants,- 

4268 There is always the danger that Evil may seize us even if we approach it out 
of mere curiosity. If we take an interest in it we may become its worshippers or 
slaves. The wise man eschews it altogether, and so he enrols among the Servants 
of Allah, and gets the good news of His Mercy and Good Pleasure. 

18. Those who listen to the Word, and follow the best 
(meaning) in it:(4269) those are the ones whom Allah 
has guided, and those are the ones endued with 
understanding. 

4269 The Commentators construe this clause in two alternative ways. 1 1 ) 11 "word" 
l)c taken as any word, the clause would mean that good men listen to all that is 
said and choose the best of it. (2) If "word" be taken to mean Allah's Word, it 
would mean tiiat they should listen reverentiy to it, and where permissive and 
alternative courses are allowed for those who are not strong enou^ to follow the 
higher course, those "endued with understanding" stiould prefer to attempt the 
higher course of conduct. For example, it is permitted (within limits) to punish 
those who wrong us, but the nobler course is to repel evil witli good (23:96), we 
should try to follow the nobler course. I prefer the latter construction: it accords 
better with my interpretation of the last verse: see n. 4268. 

19. Is, then, one against whom the decree of Punishment 
is justly due (equal to one who eschews Evil)?(4270) 
Wouldst thou, then, deliver one (who is) in the Fire? 

4270 If a man is already stee])ed in sin and has rejected Allah's Grace, how can we 
ex])eet Revelation to work in his soul? 

20. But it is for those who fear their Lord. That lofty 
mansions,(4271) one above another, have been built: 
beneath them flow rivers (of delight): (such is) the 
Promise of Allah, never doth Allah fail in (His) 
promise. (4272) 

4271 Ct. 29:,>8, and H4:H7. The idea of heaven here is diat ol a Home ot sublimity 
and beauty, with a picturesque oudook, such as we would describe in this life by 
the type of a palace by gentiy-flowing streams. The mansions will also suggest 
generous space and architectural beaut}', tiers uj)on tiers yjiled one upon another. 

4272 Mi 'nd: tlie time, place and manner of the fulfilment of a Promise. Allah's 
promise will be fulfilled in all particulars better than we can possibly imagine. 

21. Seest thou not that Allah sends down rain from the 
sky, and leads it through springs in the earth?(4273) 
Then He causes to grow, therewith, produce of various 
colours: then it withers; thou wilt see it grow yellow; 
then He makes it dry up and crumble away. Truly, in 
this, is a Message of remembrance to men of 
understanding. 

4273 The circuit ot water, b\' which the rain falls Irom the clouds, is al)sorbed 
through the earth, and flows tiirough rivers or underground streams to the sea, 
where it again rises as vapour and forms clouds, was explained in notes 311-312 to 
25:53. Here our attention is drawn to one portion of the process. The rain 
fructifies the soil and the seeds. Produce of various kinds is raised. The harvest 
ripens and is gathered in. The plants wither, dry up, and crumble away. Men and 
animals are fed. And the circuit starts again in another season. 

22. Is one whose heart Allah has opened to Islam,(4274) 
so that he has received Enlightenment from Allah, (no 
better than one hard-hearted)? Woe to those whose 
hearts are hardened against celebrating(4275) the 



324 



The Noble Qur'an 



praises of Allah, they are manifestly wandering (in 
error)! 

4274 Those who listen to Allah's Message find at each stage Allah's Grace helyjing 
them more and more to exyjand their s])iritnal nnderstanding and to recei\"e 
Allali's liglil, so lhat tlic\' lra\el lardier and larllier to their Goal in the I'alli ol 
Truth and Righteousness. They are not to be compared to those who shut out 
Allah's light from their hearts. See next note. 

4275 Just as there is spiritual progress for those who seek Allah, so there is more 
and more spiritual retrogression for those who close dieir hearts to Allah. Their 
hearts get hardened, and lliey allow less and less Allah's Grace to penetrate within. 
Bnt it is obvious lhat ilie\ llonnder on the Way, and cannot walk with the firm 
ste])s ot diose ot assnred failli. 

23. Allah has revealed (from time to time) the most 
beautiful Message in the form of a Book, consistent 
with itself,(4276) (yet) repeating (its teaching in 
various aspects):(4277) the skins of those who fear 
their Lord tremble(4278) thereat; then their skins and 
their hearts do soften to the celebration of Allah's 
praises. Such is the guidance of Allah. He guides 
therewith whom He pleases,(4279) but such as Allah 
leaves to stray, can have none to guide. 

4276 Is Mutdshahih here to be understood in the same sense as in 3:7? See n. 
347. The better opinion is that there is a slightly different shade of meaning here, 
as suggested b\' the context. In the earlier jjassages, it was opposed to Muhknm: 
here it is conlrasled or compared to M;i(li;uu fhe root meaning is: 'Iming 
something similar; working by analog\' or allegor\', or parable; having its parts 
consistent with each other'. The last meaning I adopt here. The Qur'an was 
revealed in parts at different times. And yet its parts all conform to each other. 
There is no contradiction or inconsistency any\^'hcre. (R). 

4277 Mnthmir. Cf. 1,5:87, where we have translated "oft-rejjeated": "The seven oft- 
rcpcMcd (verses)". See n. 2008 to that passage. Here the meaning is similar, but 
die context gives a different colour to it, as is seen in tlie translatitm. 

4278 The skin is the outer integument of the body. It receives the first shock from 
the impact of an\lhing nnnsnal. and it trembles and its hair stands on end nnder 
excitenicni. So m >>])irilnal nKiltcr>, llic lirsi ^linmlalion Ironi Allali'^ Message is 
external. Those who rccci\c failli do il as il were wiih Irenior and not with apathy. 
But the next slage is that it jienetrates their outer nature and goes right into their 
hearts. Their whole nature is "softened" to receive die beneficent Message, and it 
transforms them through and through. 

4279 "Whom He pleases* and "leaves to stray" are explained fully in n. 2133 to 
16:93. See also 14:4 and n. 1875, 

24. Is, then, one who has to fear the brunt of the Penalty 
on the Day of Judgment (and receive it) on his 
face,(4280) (like one guarded therefrom)? It will be 
said to the wrong- doers: "Taste ye (the fruits of) 
what ye earned!"(4281) 

4280 I he luirepentant Sinners will recei\e die lull Penalty on die Day ol 
Jmlgement. Tlie\' will recei\"e it lull in the lace, i.e., their whole l)eing will l)e 
affected b\' it. I'lieir hands {figurati\ely) will l>e tied, and tlie\' cannot tlierclore use 
their hands to ward off the Penalty ot the Pire; in any case dieir hands will not 
have the power to ward it off. Are such helpless people to be compared for a 
moment with people who have received Grace and are therefore guarded from all 
harm and darker? Certainly not To the evil the fruit of their deed, and to the 
good the grace of their Lord! 

4281 That is, of all their misdeeds, all the evil which they did in the world. 

25. Those before them (also) rejected (revelation), and 
so the Punishment came to them from directions they 
did not perceive. (4282) 

4282 Cf. 16:26 . They will be punished from quarters or in ways they do not 
perceive. From their Unbelief and Rebellion they think they derive great 
advantages, but they suddenly find out, when too late, that that which they exulted 
in was the cause of their undoir^. 

26. So Allah gave them a taste of humiliation in the 
present life/(4283) but greater is the punishment of 
the Hereafter, if they only knew! 



4283 Cf. 2:114. Sin often brings disgrace and humiliation in this life, but the 
greater and truer punishment is in the Hereafter. But men often do not know the 
inwardness of this matter. If they flourish here for a time, they think they will 
esca])e the real consequences in the Hereafter. Or if they suffer little harm here, 
they think that will make up the Penalty, and they will escape the Hereafter. Both 
ideas are wrong. 

27. We have put forth for men, in this Qur'an every kind 
of Parable,(4284) in order that they may receive 
admonition. 

4284 Men can only understand high spiritual truths by parables and similitudes 
and these are given abundantiy in the Qur'an. The object is, not merely to tell 
stories, but to teach lessons of spiritual wisdom. 

28. (It is) a Qur'an in Arabic,(4285) without any 
crookedness (therein):(4286) in order that they may 
guard against Evil. 

4285 Pre\'ious revelations had been in other languages. Now the revelation was 
given in Arabia in Arabic itself, the language of tiie countiy which all could 
understand. And it is a beautiful language, straight and flexible, and fit to be the 
vehicle of sublime truths. Cf. C. 12. 

4286 See 18:1 and n. 2326. C/also 7:45 , n. 1024; and 19:36 , n. 2488. 

29. Allah puts forth a Parable a man belonging to 
many(4287) partners at variance with each other, and 
a man belonging entirely to one master: are those two 
equal in comparison? Praise be to Allah!(4288) But 
most of them have no knowledge. 

4287 The difference between the creed of Polytheism and the Gospel of Unity is 
explained by the analogy of two men. One belongs to many masters; the masters 
disagree among themselves, and the poor man of many masters has to suffer from 
the quarrel of his many masters: it is an impossible and unnatural position. The 
other sen'es only one master, his master is good, and does all he can for his 
senaiit; the senaiit can coiiceiitrale his alteiitioii on his ser\ice; he is liajipy 
himself and his service is efficiendy performed. Can diere be any doubt as to (1) 
which of them is the happier, and (2) which of them is in a more natural position? 
No man can serve two, still less, numerous masters. 

4288 Allah is praised that lie has put us, not under gods many and lords many, 
but has, out of His infinite Mercy, allowed us direct approach to Him, the One, 
the True, the Eternal. 

30. Truly thou wilt die(4289) (one day), and truly they 
(too) will die (one day). 

4289 Even die prophets are not exempt from bodily death, much less the 
righteous, but they live in their beneficent work and the memories they leave 
behind them. All men have to die, good and alike. But there is a life after death, 
and in that life all the unexplained things about which people dispute in this world 
will be made clear in the presence of Allah. 

31. In the end will ye (all), on the Day of Judgment, 
settle your disputes(4290) in the presence of your 
Lord. 

4290 See last note. 

32. Who, then, doth more wrong than one who utters a 
lie concerning Allah,(4291) and rejects the Truth 
when it comes to him; is there not in Hell(4292) an 
abode for blasphemers? 

4291 When tiie creature deliberately adopts and utters falsehoods against his ovm 
Creator, in spite of the Truth being brought, as it were, to his very door by Allah's 
Signs, what offence can we imagine more heinous than this? In Christian theology 
this is the blasphemy "against the Holy Ghost" spoken of in Matt. xii. 31-32: 
"whosoever speaketh a word against the Son of man", (Christ), "it shall be forgiven 
him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, 
neither in this world, neither in the world to come*. 

4292 0" 3:151; 16:29 [Eds.]. 

33. And he who brings the Truth and he who 
confirms(4293) (and supports) it - such are the men 
who do right. 



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4293 This is true of the Prophet, and all men of God and all righteous persons. 
Anyone who preaches the Truth and brings home Allah's Signs to men is 
performing the duty of a right and noble life. In this he confirms the teaching of all 
previous men of God. Anyone who supports and confirms such a teacher is also 
doing his diih' and on the right way. (R). 

34. They shall have all that they wish for,(4294) in the 
presence of their Lord: such is the reward of those 
who do good: 

4294 At diat stage tlieir wills will have been purified, and they could wish for 
nothing that they could not or should not have. And it vrill be as "in the presence 
of their Lord". If an earthly king gives a decoration, how much greater is the 
honour when the investiture takes place by the king himself personally? 

35. So that Allah will turn off from them (even) the worst 
in their deeds(4295) and give them their reward 
according to the best of what they have done. 

4295 The conjunction (Lam in Arabic, translated 'so that") indicates here the 
results, not the ])urposc. Allah's Reward is so bounteous, that if we truly and 
sincerek' put our will into His keeping. He will remove the consequences not only 
of oiu minor faults but of the worst of our sins, and judge us according to the very 
best ol oiu' deeds. 

36. Is not Allah enough(4296) for his Servant? But they 
try to frighten thee with other (gods) besides Him! for 
such as Allah leaves to stray, there can be no guide. 

4296 The righteous man wiU find Allah enough for all tlie protection he needs, all 
the rest and peace he craves for, and all the happiness he can imagine. If the evil 
ones wish to frighten him with false gods, he knows that that is mere superstition. 
In the case of idols to whom worship is paid, this is easily intelligible. But there are 
otlier false gods which men wors hi j)— wealth, power, science, selfish desire, and so 
on. The idea may occur to them: "this is the right coiuse, but what will men sayi'" 
or "shall I lose ni\' case it I tell the truth?" or "w iW il ruin my chances it I denounce 
sin in high places?" All such false gods will only mislead and leave their victims in 
the lurch. The worship of them will lose them the Grace of Allah, which wants to 
guide and comfort all who seek Allah. 

37. And such as Allah doth(4297) guide there can be 
none to lead astray. Is not Allah Exalted in Power, 
(Able to enforce His Will), Lord of Retribution?(4298) 

4297 On the other hand if anyone holds fast to Allah's Truth, nothing can mislead 
or betray him. 

4298 Allali's Power can protect, and will deteat all plots against His Will, as well as 
punish Evil when it gets beyond bounds. 

38. If indeed thou ask them who it is that created(4299) 
the heavens and the earth, they would be sure to say, 
"(Allah)". Say: "See ye then? the things that ye invoke 
besides Allah,- can they, if Allah wills some Penalty for 
me, remove His Penalty?- Or if He wills some Grace for 
me, can they keep back(4300) his Grace?" Say: 
"Sufficient is Allah for me! In Him trust those who put 
their trust. "(4301) 

4299 a: 29:6\; also n. 2927 to 2H:8.]. Most w<)rshi]>pers of false gods are neither 
aihcisis nor scc])tics. They admil llic c\i>,lcncc ol Allah as an ahslraci pro])osition, 
but it has not come into tlieir hearts and souls: it has not been translated into tiieir 
lives. They run after false worship on account of ancestral custom or on account 
of their thoughtiessness or false environment, or on account of their own selfish 
desires or limited outlook. To them is addressed the argument: 1 lltimately your 
false gods can do nolliiiig lor you: why nol liu'u to the One True God, t>n Whom 
you depend, and Who can give you Grace and Mercy, Justice and Punishment?' 

4300 0:'S'S:\7. 

4301 C'f. 12:67, and 14:12 . Allah alone is lie Who will and can discharge any 
trust put in Him. All other things will fail. Therefore those who put their trust in 
anythir^ should put their trust in Allah. 

39. Say: "O my People! Do whatever ye can: I will do (my 
part):(4302) but soon will ye know- 

4302 11:121 andn. 1624-A. 



40. "Who it is to whom comes a Penalty(4303) of 
ignominy, and on whom descends a Penalty that 
abides." 

4303 Cf. 11:93. The two clauses, about those who sutfer a Penalty of ignominy 
and those on whom descends a lasting Penalty, apparentiy refer to the same 
person in two different aspects: (1) they suffer shame, and (2) their punishment 
endures. 

41. Verily We have revealed the Book to thee in Truth, 
for (instructing) Mankind. (4304) He, then, that 
receives guidance benefits his own soul: but he that 
strays injures his own soul. Nor art thou set(4305) 
over them to dispose of their affairs. 

4304 Revelation is sent by Allah through His messenger, but it is for all. It is given 
in order that men and women may be taught Righteousness. It is given in Truth: 
there is no pretence about it It is for their own good. If they reject it and follow 
Evil, the loss is their own. 

4305 Allah's messengers do all they can to teach mankind. But they cannot force 
men's wills. If men reject their teaching, the account of the rejecters is with Allah. 
O" 6:107, andn. 935. 

42. It is Allah that takes the souls (of men) at 
death;(4306) and those that die not (He takes) during 
their sleep:(4307) those on whom He has passed the 
decree of death. He keeps back(4308) (from returning 
to life), but the rest He sends (to their bodies) for a 
term appointed verily in this are Signs(4309) for those 
who reflect. 

4306 The mystery of life and death, sleep and dreams, is a fascinating enigma, of 
which the solution is pcrhajxs beyond the ken of man. A \'ast mass of superstition 
as well as imaginative and ])s\("hoI<)gicaI lileraUirc has grown u]) al>oul il. Rul ihe 
simplest and truest religious doclrme is laid down here in a lew words. In death we 
surrender our physical lile, but our soul does not die; il goes back lo a ])laue of 
existence in which it is more conscious of the realities ot tlie spiritual world; "Allah 
takes the soul". 

4307 Cf. 6:60. What is sleep? As far as animal life is concerned, it is the cessation 
of the working of die nenous s\stem, though otiier animal lunclious, such as 
<ligestion, growth, and the circulation oi the blood, continue, possibh' al a dillerent 
])ace. It is the repose ol the nenous s\steni, and m lliis res])ect it is connnon to 
man and animals, and perhaps even to plants, it, as is probable, plants have a 
nervous system. The mental processes (and certainly volition) are also suspended 
in sleep, except that in ordinary dreams there is a medley of recollections, which 
often present vividly to our consciousness things that do not or cannot happen in 
nature as we know it in our coordinated minds. But there is another kind of 
dream which is rarer-one in which the dreamer sees things as they actually 
happen, backwards or forwards in time, or in which gifted individuals see spiritual 
truths othenvise imperceptible to them. How can we explain this:* It is suggested 
thai our soul or ])ersonalily-tlial sonielhiug which is abo\e our animal lile-is ihen 
in a plane ot spiritual existence akin to physical death (see last note), when we are 
nearer to Allah. In poetic imagery, Sleep is "twin-brother to Death". 

4308 Sleep being twin-brother to Death, our souls are for the time being released 
from the bondage of tiie tlesh. Allah lakes iheni for the time being. If, as some do, 
we are to die peacetully m slec]), our soul does not come back to the [jhysical 
body, and the latter deca\s and dies. II we slill ha\"e some jjcriod ot lite to tiilfil 
according to Allah's decree, our soul comes back to the body, and we resume our 
functions in this life. 

4309 If we contemplate these things, we can see more clearly many sjjiritual 
truths: e.g. (1) that our bodily life and deatii are not the whole story ol our 
existence; (2) that in oiu' bodily life we may be dead to the syjiritual world, and in 
oiu' bodih' death, may be oiu' awakening to the spiritual world; (H) thai our nighdy 
Sleep, besides performing the function of rest to our physical lite, gi\es us a 
foretaste of what we call death, which does not end our personality; and ( t) tiiat 
the Resurrection is not more wonderful than our daily rising from Sleep, "twin- 
brother to Death". 

43. What! Do they take for intercessors others(4310) 
besides Allah. Say: "Even if they have no power 
whatever and no intelligence?" 

4310 Let alone worship, men should not rely upon any power or person other 
than Allah to help tiieni out or intercede for them. When it is idols, they are poor 
hfeless things which have obviously neither power nor intelligence. But even 



326 



The Noble Qur'an 



prophets or saints or heroes have no power to intercede except as Allah wills and 
permits. See next note. 

44. Say: "To Allah belongs exclusively (the right to 
grant) intercession:(4311) to Him belongs the 
dominion of the heavens and the earth: In the End, it 
is to Him(4312) that ye shall be brought back." 

4311 For Shafa'ah (Intercession, Advocacy) see 2:255; 10:3; 20:109, n. 2634; and 
21:28 , n. 2688. It follows that no one can intercede with Allah, except (1) by 
Allah's fjcmiission, and (2) for those who have prepared themselves by penitence 
for Allah's acceptance. E\"cii in carthh' Courts, Advocacy is not [jcrmittcd to 
anyone; the Afhocatc mnst be granted the position ot Advocate bctorc he can 
plead bciorc the judge. Nor can it be supposed that a plea for forgiveness or 
mercy can l)c put forward except on grounds recognised by c(juit\' and justice. 

4312 At iJl times, including our present life, all dtmrinion bckmgs to Allah, At tlie 
End of the present plane of existence, we shall be placed before Allah for 
Judgement CF. 10:4. 

45. When Allah, the One and Only, is mentioned, the 
hearts of those who believe not in the Hereafter are 
filled with disgust and horror;(4313) but when (gods) 
other than He are mentioned, behold, they are filled 
with joy! 

4313 To c\il ones, the mention ol ihc e\clusi\c scr\"icc ol (Jood is lialcful: llic\' 
only rejoice when other motives are added, e.g., perstmal indulgence, ancesUal 
custom, and numerous things in life which compete with Allah's Law in this world 

40:12). 

46. Say: "O Allah. Creator of the heavens and the earth! 
Knower of all that is hidden and open!(4314) it is 
Thou that wilt judge between Thy Servants in those 
matters about which they have differed." 

4314 The mysteries of life and death, of worship and syjiritual giowtii, are matters 
of high moment, which it may be difficult for us to apprehend in this jacsent life. 
It is no use arguing about them and jjlungmg in endless conU"o\"crsies. The pro[)cr 
attitude is to appeal to Allah humbly to accc])l our ])urilied hearts and Faith, in the 
firm hope that everj'dung which is irow vague to us will be cleared up in tiie 
Hereafter, and to pray to Him for His guidance and mercy. 

47. Even if the wrong-doers had all that there is on earth, 
and as much more,(4315) (in vain) would they offer it 
for ransom from the pain of the Penalty on the Day of 
Judgment: but something will confront them from 
Allah, which they could never have counted 
upon!(4316) 

4315 Ct. 18:18 . Those who reject Allah's Message must realise that the time will 
come when they will wish they had sacrificed everything in the cause of Truth and 
Righteousness. It will be too late then. Why not examine the matter seriously now 
and accept Allah's Grace and Light? 

4316 This something w ill be be\ <;>n<l an\tliing they can concei\'e of in this life. Just 
as the ngliteons will then atiani a bliss which no linnian imagination can concei\"e 
of now, so the unrighteous will be in a miserj' of which they can fomi no 
conception now. See next note. 

48. For the evils of their Deeds will confront them, and 
they will be (completely)(4317) encircled by that 
which they used to mock at! 

4317 How humiliating it will be for them to realise that the things they used to 
mock at are realities all around them, and the things they were so eager to pursue 
are mere falsehoods or vanities! 

49. Now, when trouble touches man, he cries to 
Us:(4318) But when We bestow a favour upon 
him(4319) as from Ourselves, he says, "This has been 
given to me because of a certain knowledge (I 
have)!"(4320) Nay, but this is but a trial, but most of 
them understand not! 

4318 O" 30:33 andn. 3545. 

4319 O" 39:8 above. 



4320 Cf. 28:78, and n. 3408. Prosperily may be a trial as much as adversity. 

50. Thus did the (generations) before them say! But ail 
that they did was of no profit to them. 

51. Nay, the evil results of their Deeds overtook 
them. (4321) And the wrong-doers of this 
(generation)- the evil results of their Deeds will soon 
overtake them (too),(4322) and they will never be 
able to frustrate (Our Plan)! 

4321 Cf. 16:34 . 

4322 It is tlie same stoiy through the ages. People laugh at Triilh, jiersecnte 
Trutli, and \y\ to (!eslr()\' Trntli. lini Allah's Plan is ne\"er to be Irustrated. It will 
be carried ont, anc! onK' iIk.' i'ir iuic^ iiI I rulh w ill ac'complish their own undoing. 
So it lia])])ened in Arabia : so will it lia])])cii ah\a\\s and e\"eruvhere. 

52. Know they not that Allah enlarges the 
provision(4323) or restricts it, for any He pleases? 
Verily, in this are Signs for those who believe! 

4323 Cf. 28:82. Allah's gifts are given to all men— to some in a greater tlegree than 
to others. But it is all done according to His wise Plan, for His Will is just and 
looks to the good of all creatures, No one should therefore be puffed up in 
prosperity' or cast down in adversity'. Prosperity does not necessarily mean merit 
on man's pari, nor adversity the reverse. Thinking men bear in mind the large 
Plan— which is \ isible in all Allah's Signs. 

53. Say: "O my Servants who have transgressed against 
their souls! Despair not of the Mercy of Allah, for Allah 
forgives(4324) ail sins: for He is Oft-Forgiving, Most 
Merciful. 

4324 Forgives all sins: i.e., on sincere repentance and amendment of conduct. 

54. "Turn ye to our Lord (in repentance) and bow to His 
(Will), before(4325) the Penalty comes on you: after 
that ye shall not be helped. 

4325 The exhortation in brief is: 'Repent and work righteousness, before it 
becomes too late'. No help will come to you when the Judgement is actually 
established and you stand before the Judgement Seat 

55. "And follow the Best(4326) of (the courses) revealed 
to you from your Lord, before the Penalty comes on 
you - of a sudden while ye perceive not!- 

4326 Cf 39:18, and n. 4269. Allah's Command meets the weakness of His 
weakest servants, and only asks that His servants sh<)uld surrender their selfish will 
to Allah's Will. In divine comijassion, therefore, we are allowed to do just what we 
can. e\en though our stuidard should lall short o! ihc highest standard, and 
Allah's Grace will come to our assistance. But we must do so in tliis life— and at 
once, as soon as the Word penetrates our mind or understanding. We must not 
delay a moment, tor the Judgement may come at any time, suddenly, before we 
even perceive where we are. 

56. "Lest the sou! should (then) say: 'Ah! Woe is me!- 
(4327) In that I neglected (my duty) towards Allah, 
and was but among those who mocked! 

4327 Many kinds of sighs and regrets will then assail us. In the first place, we shall 
see our shortcomings: we were negligent when wc should lia\e been serious: we 
mocked when we should have tried to learn and understand. But it will be too late 
then to retrieve our position. 

57. "Or (lest) it should say:(4328) If only Allah had 
guided me, I should certainly have been among the 
righteous! 

4328 In the second place, we miglil he inclined lo sa\", '1 wish 1 had recei\ed 
warning or guidance'. But diis would not be tiue, because the warning and 
guidance are beir^ conveyed in the clearest manner in Allah's Revelation. That is 
the force of 'lest it should say'. It could have said so, had it not seen that the 
objection is clearly anticipated in the call to repent and in the wamir^ about the 
Hereafter. 



327 



The Noble Qur'an 



58. "Or (lest) it should say(4329) when it (actually) sees 
the penalty: 'If only I had another chance, I should 
certainly be among those who do good! ' 

4329 In the tliird place, when we stand face tjo face with the Penalty of our own 
deeds, we might say, 'I wish I had another chance'. But not one, but many, 
chances are being given, especially when we are told (verse 53 above): 'Despair not 
of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most 
Merciful'. The force of 'lest it should say' here is the same as explained in the last 
note. 

59. "(The reply will be:) 'Nay,(4330) but there came to 
thee my Signs, and thou didst reject them: thou wast 
Haughty, and became one of those who reject 
faith! "(4331) 

4330 The reply cx[)hiins how all such ])lc;is have been anticipated and met. It was 
delil)crate rejection that will deser\"e and meet its conse(|uenees. It is further 
explainetl that tlie motive of sin, as witii Satan, was haughtiness and Self. (R). 

4331 Cf. 2:34 . The example of the arch-sinner illustrates what happens, to a 
minor degree, to every kind of sinner. 

60. On the Day of Judgment wilt thou see those who told 
lies against Allah.- their faces will be turned 
black;(4332) Is there not in Hell an abode(4333) for 
the Haughty? 

4332 As spodess white is die s\ inbol ot purit^', honour and truth, so black is the 
symbol of evil, disgrace, and falsehood. Perhaps "black" in connection with Hell 
also refers to the scorching punishment of the Fire. 

4333 Cf. above, 39:32, and n. 4292, where the subde implication of the 
interrogative form is explained. 

61. But Allah will deliver the righteous to their 
place(4334) of salvation: no evil shall touch them, nor 
shall they grieve. 

4334 Ma&zali place or state of safet>' or salvation, place or sUile ol \"ictor\' or 
achievement; accomplishment of wish or desire. This is contrasted against the 
frustralion, failure, and perdition of the children of evil-what may be called 
damnaiion m Uieoiogicai phraseology. 

62. Allah is the Creator of all things, and He is the 
Guardian and Disposer(4334) of all affairs. 

4334 Mahzah place or state of safety or salvation, place or state of victory or 
achievement; accomplishment of wish or desire. This is contrasted against the 
frustration, failure, and perdition of the children of evil-what may be called 
damnation in theological phraseology. 

63. To Him belong the keys of the heavens and the earth: 
and those who reject the Signs of Allah,- it is they who 
will(4336) be in loss. 

4336 AUah has nothing to lose b\' the rebellion or disobedience ol His creatures. 
It is they who lose, because they go counter to their own nature, die beautiful 
mould in which Allah created them. 

64. Say: "Is it some one other than Allah that ye order 
me(4337) to worship, O ye ignorant ones?" 

4337 Order me. there is great irony here. The Prophet of Allah turns to his critics 
and says: 'You arrogate to yourselves the right to order inc. how to worshi])! Bui 
who are you? You are onh' ignorant men! My commission is from Allah. Il i,s ihe 
same as came to Pro])hets of Allah belorc me in all ages, viz., (1) that the only 
Truth is in the (Jos])el oi llnil\'; and (2) llial il \()u worship otiier tilings and lurn 
away from Allali, your life will be wasted and all your probation will have been of 
no account (R). 

65. But it has already been revealed to thee,-(4338) as it 
was to those before thee,- "If thou wert to join (gods 
with Allah., truly fruitless(4339) will be thy work (in 
life), and thou wilt surely be in the ranks of those who 
lose (all spiritual good}". 



4338 The Message of Unity, renewed in Islam, has been the Message of Allah 
since the world began. 

4339 Cf. .):.>. False worship iiicau^ llial we run alter fruitiess tilings, and the main 
|)ur])ose ot our s])iriUial li\es is losl. 

66. Nay, but worship Allah, and be of those who give 
thanks.(4340) 

4340 To "give thanks" is to show by our conduct that we esteem the gifts of Allah 
and will use them in His service. 

67. No just estimate have they made of Allah,(4341) 
such as is due to Him: On the Day of Judgment the 
whole of the earth will be but His handful,(4342) and 
the heavens will be rolled up in His right hand: Glory 
to Him! High is He above the Partners they attribute to 
Him! 

4341 Cf. 6:91, and n. 909; and 21:7 A. In running after false gods or the powers of 
nature they have forgotten that all creatures are as nothing before Allah. 

4342 See last note. The whole earth will be no more to Allah than a thing that a 
man might enclose in die hollow of his hand, nor will die heavens with their vast 
expanse be more than a scroll, which a man might roll up with his right hand, the 
hand of power and action. Cf 21:104, and 81:1. (R). 

68. The Trumpet will (just) be sounded, when all that are 
in the heavens and on earth will swoon,(4343) except 
such as it will please Allah (to exempt). Then will a 
second one be sounded, when, behold, they will be 
standing and looking on! 

4343 Siiiq-d implies the idea of a swoon, or loss of all consciousness of being; it 
implies a cessation of the normal functioning of the usual powers of life or feeling. 
With the first rrumijct of the Resurrection, the whole world will cease to be in the 
form and the relations which we see now: there will be a new hea\"en and a new 
earth, see 1 lilS, n. li)2,r. human souls will tor tiie time being be dazed and lose 
all memory or consciousness ol lime or place or personality'. With the second 
one, they will siand in a new world; they will see with clearer vision than ever 
bclore; and judgcmenl will proceed. (R). 

69. And the Earth will shine with the Glory of its 
Lord: (4344) the Record (of Deeds) will be placed 
(open); the prophets and the witnesses will be 
brought forward and a just decision(4345) 
pronounced between them; and they will not be 
wronged (in the least). 

4344 It will be a new Earth. All traces of injustice or inequality, darkness or evil, 
will have gone. There will be the one universal Light, the Glory of Allah, which 
will now illuminate all. Falsehood, pretence, and illusion will have disappeared. 
Everything will be seen in its true light. 

4345 It is in such a scene oi Reality dial Judgement will be held. Before the 
Throne of Allah, the book of each man's deeds and motives will be placed wide 
oijcn, \\'hich all may see; the Prophets and Preachers of Truth and the martyrs 
who gave their lives or made their real sacrifices in the cause of Truth, will be in 
the Court, to give evidence; and the decision pronounced will be absolutely just, 
for the Judge will not only be just, but He will know every fact and circumstance, 
and His wisdom will gi\'e (hie weight to eveiydiing, great or small. (R). 

70. And to every soul will be paid in full (the fruit) of its 
Deeds; and (Allah) knoweth best all that(4346) they 
do. 

4346 In :ui CMithly t ourr, :i decision may possibly go wrong because the judge is 
dc(ci\cd; here no dcccil or niislakc will be possible, for Allah knows all, and 
knt>ws it better than anyone else can. (R). 

71. The Unbelievers will be led to Hell in crowcl:(4347) 
until, when they arrive, there, its gates will be opened. 
And its keepers will say,(4348) "Did not messengers 
come to you from among yourselves, rehearsing to 
you the Signs of your Lord, and warning you of the 
Meeting of This Day of yours?" The answer will be: 
"True: but the Decree of Punishment has been proved 
true(4349) against the Unbelievers!" 



328 



The Noble Qur'an 



4347 Crowds: this is the word which gives the keynote to the Surah. If the soul 
does not stand to its own convictions or search out the Truth by itself, it will be 
cl;issc(l with the crowds th;it j^o to Perdition! 

4348 i hc Keepers may be supposed to be angels, who know notliing ot the 
conditions of evil on this earth, and are surprised at such crowds coming to the 
"Evil Abode" rO" 40:49). (R). 

4349 Cf. 10:33 . The answer is perhaps given by other angels: 'yes; messengers 
were sent to them from among themselves, to warn them and proclaim to them 
Mercy through repeiilanee; l>ut the decree of Allah, which warned tliem of 
punishment, has now come ti ue against them, for they rebelled and were haughty; 
tfiey rejected Truth, Faidi, and Mercy!' ( Cf. 67:6-1 1). 

72. (To them) will be said: "Enter ye the gates of Hell, to 
dwell therein: and evil is (this) Abode of the 
Arrogant!"(4350) 

4350 As elsewhere, the root of Evil is pointed out to be in self-love and arrogance. 
O" 2:34, etc. 

73. And those who feared their Lord will be led to the 
Garden in crowds:(4351) until behold, they arrive 
there; its gates will be opened; and its keepers will 
say: "Peace be upon you! well have ye done!(4352) 
enter ye here, to dwell therein." 

4351 The righteous ones will also go in crowds, and not be alone. There is now a 
true sorting out Verses 73-75 are parallel in contrast to verses 71-72 above. 



4352 The angels in heaven are not surprised at the advent of the good and 
righteous souls. They are glad; they greet them with the salutation of Peace; they 
congratulate them; and they welcome them in. 

74. They will say: "Praise be(4353} to Allah, Who has 
truly fulfilled His Promise to us, and has given us 
(this) land in heritage:(4354) We can dwell in the 
Garden as we will: how excellent a reward for those 
who work (righteousness)!" 

4353 This is said by the new arrivals in heaven. As is right, they begin with the 
Praises of Allah, which shows at once their satisfaction and their gratitude. 

4354 In heritage: i.e. as our Portion. Cf. 3:180, and n. 485; 6:165, and n. 988. 
There is no question here of their passing on any property to heirs. They are the 
finaJ possessors of Heaven for eternity, by the grace of Allah. 

75. And thou wilt see the angels surrounding the Throne 
(Divine) on all sides, singing Glory and Praise to their 
Lord. The Decision between them (at Judgment) will 
be in (perfect) justice, and the cry (on all sides) will 
be, "Praise be to Allah,(4355) the Lord of the Worlds!" 

4355 These are the opening words of the first Surah, and they describe the 
atmosphere of the final Bliss in Heaven, in the Light of the Countenance of their 
Lord, The Universal Lord of all! 



40 . Ghafir (Forgiver) or Al Mu'min (The Believer) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ha Mim(4356) 

4356 See paragraphs 2-4 of the Introduction to this Surah. 

2. The revelation of this Book is from Allah, Exalted in 
Power, Full of Knowledge,-(4357) 

4357 This \erse is ihe same as 89:1, except lor the last words (lescnl)ing the 
atlrihiitc ol Aiiali. In S. .'59:1. il was T'ull ol Wisdom", liecause stress was laid on 
tlie wisdom ot Allah's Plan m ordering His World. In diis Surah die stress is laid 
on Allah's Knowledge, before which the shallow knowledge of men is vain (40:83). 

3. Who forgiveth sin, accepteth Repentance,(4358) is 
strict in punishment, and hath a long reach (in all 
things), there is no god but He: to Him is the final 
goal. 

4358 Allah's knowledge is supreme and all-reaching. But there are other attributes 
of His, which concern us even more intimately; e.g., He forgives sin and accepts 
our repentance when it is sincere and results in our change of heart and life: but 
He is also just, and strict in ])unishnient; and so no loojjhole will be left for Evil 
cxce])t in re])entance. And hu'lher, all His altnl)ules reach lorward lo e\erylhing: 
His Mercy, as well as His Knowledge and Justice; His Bounties as well as His 
Punishments. 

4. None can dispute about the Signs of Allah(4359) but 
the Unbelievers. Let not, then, their strutting 
about(4360) through the land deceive thee! 



4359 Allah's knowledge and attributes are perfect, and everything around us 
proclaims this. We are surrounded by His Signs. It is only want of Faith that will 
make people dispute about them. 

4360 Cf. 3:196. Their strutting about shows hoe litde they can read the signs. 

5. But (there were people) before them, who denied (the 
Signs),- the People of Noah, and the 
Confederates(4361) (of Evil) after them; and every 
People plotted against their prophet, to seize him, and 
disputed by means of vanities,(4362) therewith to 
condemn the Truth; but it was I that seized them! and 
how (terrible)(4363) was My Requital! 

4361 Cf ;-38:ll-lH, and n. 41/)H. All die hosts of wickedness collected togetlier 
from history will have no power against Allah's Truth, or the Messenger of that 
Truth, or Allah's Holy Plan for all His Creation. 

4362 Whenever a great or \\V,A Truth is ])roclaimed and renewed, there are always 
shallow minds that are reach' lo dis])ute about il! And what petty and vain 
arguments they ad\aiice! They tiiink ihe\' can discredit or condemn the Triilh in 
tliis way, or render "ot none ettect" Allah's Plan. But diey are mistaken. It they 
seem to succeed for a time, that is merely their trial.They may try to plan and plot 
against Allah's men. But their plots will fail in the long run. They wiU themselves 
be caught ill their own snares. And then, how terrible will be their Punishment! 

4363 ai;-i:;-52. 

6. Thus was the Decree of thy Lord proved true against 
the Unbelievers; (4364) that truly they are 
Companions of the Fire! 

4364 Ct. H9:71. The Decree, or Word, ot Allah, by which Evil was to be judged 
and condemned, was proved true against these men. They are "Companions of 
the Fire": in other words, they are fit to live only in the environment of Evil! 



329 



The Noble Qur'an 



7. Those who sustain(4365) the Throne (of Allah, and 
those around it Sing Glory and Praise to their Lord; 
believe in Him; and implore Forgiveness for those who 
believe: "Our Lord! Thy Reach(4366} is over all things, 
in Mercy and Knowledge. Forgive, then, those who 
turn in Repentance, and follow Thy Path; and preserve 
them from the Penalty of the Blazing Fire! 

4365 0' 39:75. (R). 

4366 O" verse 3 above; also 6:80, 7:89, and 7:156. 

8. "And grant, our Lord! that they enter the Gardens of 
Eternity, which Thou hast promised to them, and to 
the righteous among their fathers,(4367) their wives, 
and their posterity! For Thou art (He), the Exalted in 
Might, Full of Wisdom. 

4367 There is nothing selfish in prayer. We pray for all who are true and sincere. 
But just as Evil is catching, so Goodness is catching in another sense. The 
associates of the Good and those near and dear to them also share in their 
goodness ;uk1 happiness, if <)nly they try to walk in the same Way. And the Grace 
ot Allah is working for all, all the time. 

9. "And preserve them from (all) ills; and any whom 
Thou dost preserve from ills(4368) that Day,- on them 
wilt Thou have bestowed Mercy indeed: and that will 
be truly (for them) the highest Achievement". (4369) 

4368 That is the linal Judgement, and any who is saved from the evil 
consefjuenees of tlieir deeds in this life will truly have been saved by Allah's 
Mercy, and for them it is the highest achievement they could have, the attainment 
of all their wishes, the fulfilment of their destiny and the noblest purpose of their 
Lite, the sujireme Salvation and Felicity. 

4369 Muslim Salvation, then, is more positive than mere safety from dangers or 
e\ ils: it is the complete fulfilment of the noble destiny of man in the attainment of 
the hillest (Jraee, 

10. The Unbelievers will be addressed: "Greater was the 
aversion of Allah to you(4370) than (is) your aversion 
to yourselves, seeing that ye were called to the Faith 
and ye used to refuse." 

4370 The Unbehevers having rejected Allah's Signs, they now see how they are 
shut out from Grace, and they feel disgusted with themselves. How much greater 
was Allah's displeasure with them, when He showered mercy upon mercy on 
them and they yet rebelled! How could they now hope for Grace! 

11. They will say: "Our Lord! twice hast Thou made 
us(4371) without life, and twice hast Thou given us 
Life! Now have we recognised our sins: Is there any 
way out (of this)?" 

4371 Cf. 2:28: "How can ye reject the faith in AllahP-seeing that ye were without 
life, and He gave you life; then will He cause you to die, and will again bring you 
to life; and again to I lim will ye return." Xonexistence, or existence as clay without 
lite was e([ui\alent to death. Then came true Life on this earth; then came ])hysical 
death or the cessation of our physical life; and now at tlie Resurrection, is the 
second life. 

12. (The answer will be:) "This is because, when Allah 
was invoked as the Only (object of worship),(4372) ye 
did reject Faith, but when partners were joined to 
Him, ye believed! the Command is with Allah,(4373) 
Most High, Most Great!" 

4372 Cf. 39:45, and n. 4313. When exclusive devotion is not rendered to Allah, 
there is no true understanding, in the mind of a creature, of his own true position, 
or of the working of the Divine Will and Purpose. How can he then hope to 
achieve the purpose of his life, or obtain Allah's Mercy, which is the only way to 
obtain release from tlie consetiuences of Sin? 

4373 At the Judgement, the matter will have passed out of the stage at which 
further chances could have been hoped for. But in any case Allah is I ligh above 
all things, Great above all that we can conceive of, both in Mercy and injustice. 
The Decision will be with Him, and Him alone. 



13. He it is Who showeth you his Signs, and sendeth 
down sustenance for you(4374) from the sky: but only 
those receive admonition who turn (to Allah.. 

4374 Lest it should be thought that Allah's Grace did not meet the Siimer again 
and again and offer Allah's Mercy again and again, it is pointed out that Allah's 
Signs were freely vouchsafed everywhere and continuously, and that every kind of 
means was provided for man's "Sustenance" or growth and development, physical, 
mental, and spiritual. But only those could take advantage of it who turned their 
attention to Allah, who submitted their will to Him. 

14. Call ye, then, upon Allah with sincere devotion to 
Him, even though the Unbelievers(4375) may detest 
it. 

4375 0" 9:33. 

15. Raised high above ranks (or degrees), (4376) (He is) 
the Lord of the Throne (of Authority): by His 
Command doth He send the Spirit (of inspiration) to 
any of His servants(4377) he pleases, that it may 
warn (men) of the Day of Mutual Meeting,-(4378) 

4376 11c is raised tar above an\' rank or degree which we can imagine. It is 
possible also to treat R^t', as etjuivalent to R^i, meaning that He can raise His 
creatures to the highest ranks and degrees in His spiritual kingdom, for He is the 
fountain of all honour. 

4377 The choosing ol a man lo be the recipient oi inspiration-to be the standard 
bearer of Allah's Truth-is the highest honoiu' jiossible in the s]>irilual Kingdom, 
And Allah bestows that honour according to His own most periecl W ill and Plan, 
which no one can question, for He is tlie fountain of all honour, dignity, and 
authority. 

4378 All men will meet together and meet their Lord at the Resurrection, no 
matter how far scattered they may have been in life or in death. 

16. The Day whereon they will (all) come forth: not a 
single thing concerning them is hidden from Allah. 
Whose will be the dominion that Day?"(4379) That of 
Allah, the One the Irresistible! 

4379 The Kingdom of Allah— of Justice, Truth, and Righteousness-will then be 
fully established. E\ i! can then no more come into competition with Good, even 
in the subjective consciousness ot man. 

17. That Day will every soul be requited for what it 
earned; no injustice will there be that Day, for Allah is 
Swift(4380) in taking account. 

4380 Swift in several senses: (1) the time of the present life or of the interval 
before Judgement, i.e., before the restoration of true values, is so short as 
compared to Eternity, that it may be counted as negligible: in the next verse the 
Day is characterised as "(ever) drawing near"; (2) in spite of the great concourse of 
souls to be judged, tlie process of Judgement will be almost instantaneous, "in the 
twinkling of an eye" (16:77), because everything is already known to Allah; and yet 
not the least injustice will be done. 

18. Warn them of the Day that is (ever) drawing near, 
when the hearts will (come) right up to the 
Throats(4381) to choke (them); No intimate 
friend(4382) nor intercessor will the wrong-doers 
have, who could be listened to. 

4381 Ilcfirts will come right up to the 'fhronts to choke thcni; an idiom implying 
that the whole of their life-tunctions will be choked up with terror. But a more 
subde meaning emerges from further analysis. The heart (or the breast) is the seat 
of affection, emotion, and every kind of feeling, such as terror; pain, despair, etc. 
These things will as it were overflow right up to the throat and choke it. The throat 
is the vehicle for the voice; their voice will be choked, and they will be able to say 
nothing. The iliroiil is die channel for food, which goes to the stomach and 
maintains a licallln" liiiiclioiiiiig of life; the choking means that the healthy 
functioning will stop, and there will be nothing but woe. 

4382 In that enforcement of personal responsibility, what sympathy or 
intercession can the wrongdoers get? Is Hamim in any way connected with the 
Abbreviated Letters Ha Mim attached to this Surah? See Introduction. 



330 



The Noble Qur'an 



19. ((Allah)) knows of (the tricks) that deceive with the 
eyes,(4383) and all that the hearts (of men) 
conceal. (4384) 

4383 Men may be taken in by tricks that deceive with the eyes, but Allah's perfect 
knowledge penetrates through all mysteries. "Deceive with the eyes" may mean 
several things: (1) a sleight of hand (literally or figuratively) may deceive in respect 
of the eyes of beholders, for the things that they see do not actually happen; (2) it 
may be the deceiver's own eyes that play false, because, for example, they show 
love when hatred is meant; or (3) it may be tliat the eyes ot the beholder play him 
false, in that he sees things that he should not see, and thus sins with his eyes. 

4384 Here we come into the region of evil motives and thoughts which may be 
concealed in the hearts, breast, or mind, but which are all perfecdy known to 
Allah. 

20. And Allah will judge with (justice and) Truth: but 
those whom (men) invoke besides Him, will not (be in 
a position) to judge at all. Verily it is Allah (alone) 
Who hears and sees(4385) (all things). 

4385 If men build their hopes or their faith in anything except the Divine Grace, 
tliey will find thcniscK cs deserted. Any pretences that they make will be known to 
Allah. On the other hand every single good act, or word, or motive, or aspiration 
of their will, will reach Allah's Throne of Mercy. 

21. Do they not travel through the earth and see what 
was the End of those before them?(4386) They were 
even superior to them in strength, and in the traces 
(they(4387) Have left) in the land: but Allah did call 
them to account for their sins, and none had they to 
defend them against Allah. 

4386 Cf. 30:9. and several other similar passages. 

4387 See n. 3515 to 30:9. We can learn from the history of previous nations. 
Many of them were more powerful, or have left finer and more imjiosing 
monmnents and made a deeper impression on the world around them than ;ui\' 
particular f^cncration addressed. " Traces" in the Icxt may be laken in that extended 
sense. And \el all lliis did nol sa\"c llicni Ironi the conseciucnces ol Uieir sins, 
riiey w ere called lo account and punished. None ot the power or pomp or skill of 
w liicli they boasted could for a moment ward off the punishment when it came in 
Allah's good time ( T/." 10:82). 

22. That was because there came to them their 
messengers(4388) with Clear (Signs), but they 
rejected them: So Allah called them to account: for He 
is Full of Strength, Strict in Punishment. 

4388 But Allah in His Mercy always sends a Message of warning and good news 
through his messengers, and He gives His messengers Qear Signs and an 
authority that can be recognised. Among the Clear Signs are: (1) the pure and 
unseltish lives of the messengers; (2) tlie revelation ot truth which they bring; (3) 
their influence on the course of events in their own and succeeding generations; 
etc. Some of these may be so remarkable that they merit the name of Miracles. 

23. Of old We sent MoseS/(4389) with Our Signs and an 
authority manifest, 

4389 This is not tiie story of Moses himself, so much as an introduction to the 
story of the one j ust man who believed, in the court of Pharaoh: see verse 28 
below. This Surah's alternate tide ("The Believer") refers to him. 

24. To Pharaoh, Haman,(4390) and Qarun; but they 
called (him)" a sorcerer telling lies!"... 

4390 Here are three types of Unfaith, each showing a different phase, and yet all 
united in opposition to the Truth and Mission of Moses. (1) Pharaoh is the type of 
arrogance, cruelt\', and reliance on brute force; Cf. 28:88-89. (2) Ilaman was 
Pharaoh's minister (n. H8H1 lo 28:fi; also 28:88): he \\"as tiie t}"])e of a s\'co])hant 
who would pander to the vanity of any man in power. (8) Qaiiin excelled in his 
wealth, was selfish in its use, and overbearing to the poor (28:76-81. and n. 3404). 
They all came to an evil end eventually. 

25. Now, when he came to them(4391) in Truth, from Us, 
they said, "Slay the sons of those who believe(4392) 
with him, and keep alive their females," but the plots 



of Unbelievers (end) in nothing but errors (and 
delusions)!... 

4391 Verse 2 1 described the <)pposition of three ty|)es of Unfaith, which opposed 
Faith, in diticreni wa\"s. as described in ihe last note. Qarun, in his ovenveening 
insolence, may well lia\"c called M()>>cs and ,\aron "sorcerers telling lies" in the 
Sinai desert, as he des])ise(l jinesls and men ol (Jod. and might cast tiie Eg\])tian 
re[)roach in their teeth as a reminiscence. Here, in verse 2.3, we lune an episode 
about die time of the birth of Moses: "tiiem" and "they" refer to Pharaoh and his 
Court; the "coming* of Moses here refers to the time of his birth. On that 
construction, "with him", lower down in their speech would be elliptical, referring 
to "slay the sons", as if they had said, "Kill all Israelite male children: the imknov™ 
Prophet to be born would be amongst tiiem: so kill tiiem all with him." In verse 26 
we again skij) some \'ears and recall an episode when Moses, having got his 
mission, stood in Pharaoh's Court, and some of the Egyptian Commonalty were 
almost ready to believe in him. 

4392 That is, the Israelites, for they were the custodians of Allah's Faith then. For 
the slaughter of Israelite children by Pharaoh, see 27:4-6, and notes. 

26. Said Pharaoh: "Leave me to slay Moses; and let him 
call on his Lord!(4393) What I fear is lest he should 
change your religion, (4394) or lest he should cause 
mischief to appear in the land!" 

4393 riiis is an episode that occurs when Moses, invested with liis mission, 
confronts Pharaoh in his Court and preaches to him: see 20:49 and following 
verses; also 20:57 , 63. 

4394 Some of Pharaoh's people did afterwards give up the worship of Pharaoh 
and of the Egyptian gods and believed "in the Lord of Aaron and Moses" and in 
fact suffered martyrdom for the Faith of Unity: 20:70-73. 

27. Moses said: "I have indeed called upon my Lord and 
your Lord(4395) (for protection) from every arrogant 
one who believes not in the Day of Account!" 

439J3 The whole jioint ol tiie (Jos])el ol I 'nit\' which Moses preached was tiiat the 
(iod ol Moses and the God of Pharaoh, ol Israel and Eg"\'pl , the Lord ol all the 
Worlds, was One-Allah, the only True God See 20:49-.50 and notes 2,572 and 
2573. (R). 

28. A believer, a man(4396) from among the people of 
Pharaoh, who had concealed his faith, said: "Will ye 
slay a man because he says, 'My Lord is Allah.?- when 
he has indeed come to you with Clear (Signs) from 
your Lord? and if he be a liar, on him is (the sin of) his 
lie: but, if he is telling(4397) the Truth, then will fall 
on you something of the (calamity) of which he warns 
you: Truly Allah guides not one(4398) who 
transgresses and lies! 

4396 There is nothing to justih' the identification of this man with the man 
mentioned in 28:20, who warned Moses long before Moses had received his 
mission. On tlie contraiy, in this passage, the man is e\i(lendy s])eaking alter 
Moses had received his mission, ])reached to Pharaoh, and got a certain amount 
of success, for which Pharaoh and his jieople were trying to seek his life. Moses 
had evidendy already brought his Clear Signs. 

4397 A commonsense view is put before them b\' an Lg\'ptian who lo\'es his own 
people and does not vyash them to perish in sin. "Will you kill this man for calling 
on Allah? IIa\'c you not seen his character and l>eluniour? Do you not see the 
'Clear Signs' about him that bespeak his credenlials? Su]>])ose lor a moment that 
he is a liar and pretender: he will suffer for his falsehood, !)ul wh\ should you turn 
against Allah? But suppose that he is really insiiired by Allah to tell you the truth 
and warn you against evil, what will be your fate when Allah's Wrath descends? 
For it must descend if he is a true Messenger sent by Allah." 

4398 This is wilh relerence lo the "Clear Signs". "I'liey are Signs ot Allah's 
guidance, for Allah would never guide a man who exceeds die bounds of truth 
and tells you hes! Such a man is bound to be found out!' 

29. "O my People! Yours is the dominion this day: Ye 
have the upper hand(4399) in the land: but who will 
help us from the Punishment of Allah, should it befall 
us?" Pharaoh said: "I but point out to you that which I 
see (myself);(4400) Nor do I guide you but to the 
Path of Right!" 



331 



The Noble Qur'an 



4399 'Do not be puffed up with arrogance because the power is in your hands at 
present! Do you deserve it? Will it last? If you are sinning and drawing upon 
yourselves Allah's Punishment, is there amthing that can shield yoii from it?' 

4400 Pharaoh's egotism and arrogance come out. '1 can see and understand 
everythir^. As I see things, so do I direct you. The Path which I see must be right, 
and you must follow it' 

30. Then said the man who believed: "O my people! Truly 
I do fear for you something like(4401) the Day (of 
disaster) of the Confederates (In sin]!-(4402) 

4401 He appeals to past history "Have you not heard of people who lived before 
you?-like the generations of Noah, 'Ad, Thamud, and many more-who held 
together in sin against Allah's Preachers, but were wiped out for their sins?" 

4402 Cf. 38:1 1-13, and n. 4158, also 40:5, and n. 4361. 

31. "Something like the fate of the People of Noah, the 
'Ad, and the Thamud, and those who came after 
them: but Allah never wishes injustice(4403) to his 
Servants. 

4403 'All these disasters happened in history, and they will happen again to you if 
you do not give up evil. Do not for a moment think that Allah is unjust It is you 
who are deliberately preparing the disasters by your conduct' 

32. "And O my people! I fear for you a Day(4404) when 
there will be Mutual calling (and wailing), - 

4404 This Day ina\' reler l<> ihe Day ot Judgement, of which three features are 
here relerred to. (1) People nia\' wail and call io each olher, bu( no one can help 
another: each one will lun e his own judgemeni to lace; (2) tlie wicked will tlien be 
driven to Hell hom the Judgement Seat; and (8) there will be no one to help, 
guitle, or intercetle, because the grace and guidance of Allah had already been 
rejected. But the words are perfectiy general, and are applicable to all stages at 
which the Wrath of Allah is manifest 

33. "A Day when ye shall turn your backs and flee: No 
defender shall ye have from Allah. Any whom Allah 
leaves to stray, there is none to guide... 

34. "And to you there came Joseph in times gone 
by,(4405) with Clear Signs, but ye ceased not to doubt 
of the (Mission) for which he had come: At length, 
when he died, ye said: ' No messenger will Allah 
send(4406) after him.' thus doth Allah leave to stray 
such as transgress and live in doubt,- 

4405 So far he has been speaking of general religious tradition. Now, as an 
Egyptian, addressir^ Egyptians, he refers to the mission of Joseph in Egypt . 
Joseph was not bom in Egypt , nor was he an Egyptian. With what wonderful 
incidents he came into E^ypt ! What difficulties did he not surmoimt among his 
own brothers first, and in the Eg\'ptian family which afterwards adopted him! How 
injustice, spite, and forgetfnlness on the part of others, yet wove a spell round him 
and made him a ruler and sa\iour ol Kg^ pt in times of famine! How he jireached 
to ])risoners in prison, to Zula\klia m her household, lo ihc Eg"\']>iian ladies in 
tlieir banfjuet, and to tiie Court ol Pharaoh generally! UJie Eg>'ptians profited by 
the material gains which came to tliem through him, but as a nation remained 
sceptical of his spiritual truths for many generations after him. ( Cf.%. 12). 

4406 See Appendix IV, p. 40f), for a discussion of tlie inter\'al between Joseph 
and Moses. Perhaps the inter\'al was about one to three centuries, a ven' short 
period lor the memory o! a learned nation like the Egy])tians. And \et lhc\' as a 
nation ignoretl his spiritual work, antl afterwards even persecuted Israel in Eg>'pt 
until Moses delivered them. They actually saw the benefits conferred by Joseph, 
but did not realise that Allah's Kingdom works continuously even though men 
ignore it See Appendix V, pp. 408-13; for a sketch of Religion in E^ypt . For such 
men how could the Grace and Guidance of Allah be effective in their hearts? 

35. "(Such) as dispute about the Signs of Allah, without 
any authority that hath reached them, grievous and 
odious (is such conduct) in the sight of Allah and of 
the Believers. Thus doth Allah seal up(4407) every 
heart - of arrogant and obstinate Transgressors." 

4407 See the last note. The arrogant transgressors having closed their hearts to the 
Message of Allah and to every appeal made to them, it followed by Allah's Law 



that their hearts were sealed up to any fresh influences for good. Cf. 7:100; also 
2:7, and n. 31. 

36. Pharaoh said: "O Haman! Build me a lofty 
palace,(4408) that I may attain the ways and means- 

4408 r/.' 28:88, and n. 8371. There are two yjoints to he noted here. (1) Pharaoh, 
in the arrogance ot his materialism, thinks ot the Kingdom o! IIea\en like a 
kingdom on earth; he thinks of spiritual tilings in terms of palaces and ladders: 
notice that the word asbab (ways and means) is emphasised by repetition. (2) His 
sarcasm turns Moses and Allah to ridicule. Really he does not believe in anything 
spiritual, and he frankly states that Tor his part he thinks Moses is a liar', though 
other men less lofiy than he (Pharaoh) may be deceived by the Clear Signs of 
Moses. 

37. "The ways and means of (reaching) the heavens, and 
that I may mount up to the Allah of Moses: But as far 
as I am concerned, I think (Moses) is a liar!" Thus was 
made alluring,(4409) in Pharaoh's eyes, the evil of 
his deeds, and he was hindered from the Path; and the 
plot(4410) of Pharaoh led to nothing but perdition 
(for him). 

4409 Pharaoh's speech shows how his own egotism and haughty arrogance 
brought him to this pass, that even the evil which he did seemed alluring in his 
own eyes! His heart was indeed sealed, and his arrogance prevented him from 
seeing the right path. (With the Kufi Qira'ah I read sudda in the passive voice). 

4410 Pharaoh had plotted to slay Moses (40:26) and to kill the Children of Israel 
(40:25). The plot recoiled on his own head and on the head of his people who 
joined in the plot; for they were all drowned in the Red Sea . 

38. The man who believed said further: "O my people! 
Follow me: I will lead you to the Path of Right. (4411) 

4411 Note tiic contrast between the earnest beseeching tone of the Believer here 
and die hectoring tone ol Pharaoh in using similar words in '10:29 above. 

39. "O my people! This life of the present is nothing but 
(temporary) convenience: It is the Hereafter that is 
the Home that will last.(4412) 

4412 Faitli makes him sec the contrast hetvvcen vanities, even though tliey may 
glitter temporarily, and the eternal Good that is destined for man. 

40. "He that works evil will not be requited but by the 
like thereof: and he that works a righteous deed - 
whether man or woman - and is a Believer- such will 
enter the Garden (of Bliss): Therein will they have 
abundance(4413) without measure. 

4413 Cf. 2;212. The spiritual Good will not only last It will be a most liberal 
reward, far above any merits of the recipient. 

41. "And O my people! How (strange) it is(4414) for me 
to call you to Salvation while ye call me to the Fire! 

4414 It may seem strange according to the laws of this world that he should be 
seeking their Good while they are seeking his damnati<m! But tliat is the merit of 
Faith. Its mission is to rescue its enemies and Allah's enemies, as far as their will 
will consent! 

42. "Ye do call upon me to blaspheme against 
Allah,(4415) and to join with Him partners of whom I 
have no knowledge; and I call you to the Exalted in 
Power, Who forgives again and again!" 

4415 The worship of Pharaoh was but typical of Egyptian blasphemy, but it had 
many sides, including the worship of heroes, animals, powers of good and evil in 
nature, and idols of all kinds. It is this comprehensive cult which required 
forgiveness again and again, but Allah is Exalted in Power, and gives such 
forgiveness on repentance. 

43. "Without doubt ye do call me to one who is not fit to 
be called to,(4416) whether in this world, or in the 
Hereafter; our return will be to Allah, and the 
Transgressors will be Companions of the Fire! 



332 



The Noble Qur'an 



4416 Faith is not content with its own inner vision and conviction. It can give 
ample arguments. Three are mentioned here: (1) nothing but Allah is worthy of 
worship, either in this world of sense or in the spiritual world; (2) our Return will 
be to Allah, tlic Eternal RcaliU'; and (8) tlic worship of Falsehood must necessarily 
lead to the Penalty of Falsehood, unless Allah's Mercy intervenes and forgives on 
our sincere repentance. (R). 

44. "Soon will ye remember what I say to you 
(now). (4417) My (own) affair I commit to Allah, for 
Allah (ever) watches over His Servants." 

4417 The wording su^ests as if there was a plot to kill him, but he was saved, as 
the next verse shows. His thought to the last is with his People. 'No matter what 
you do to me: you will have cause to remember my admonition, when perhaps it 
is too late for you to repent. For my part I commit myself to the care of Allah, and 
my Faith tells mc that all will be right.' 

45. Then Allah saved him from (every) ill that they 
plotted (against him), but the burnt of the 
Penalty(4418) encompassed on all sides the People of 
Pharaoh. 

4418 The Pharaoh ot the time ot Moses, and his people, suilered many calamities 
in this world: 7:130-136. But those were nothing to the spiritual Penalties 
mentioned in the next verse. 

46. In front of the Fire will they be brought, morning and 
evening:(4419) And (the sentence will be) on the Day 
that Judgment will be established: "Cast ye the People 
of Pharaoh into the severest Penalty!" 

4419 When die Judgement really comes, it is not like an ordinary pliysieal 
disaster. The Fire of Punishment is ever present-morning and evening-i.e., at all 
times. The sentence becomes final and there is no mitigation. 

47. Behold, they will dispute with each other in the 
Fire!(4420) The weak ones (who followed) will say to 
those who had been arrogant, "We but followed you: 
Can ye then take (on yourselves) from us some share 
of the Fire? 

4420 Just as Unit\', Harmony, and Peace are symbols of Truth, Bhss, and 
Salvation, so Reproaches, Disputes, and Disorders are symbols of Hell. 

48. Those who had been arrogant will say: "We are 
all(4421) in this (Fire)! Truly, Allah has judged 
between (his) Servants!" 

4421 Note the evasion and cynicism of the answer, befitting the character of 
spiritual misleaders! What! are we not suffering with you in the same Fire! Pray to 
Allah if you like! He has pronounced His Judgement!' Ct. 1 1:21-22. 

49. Those in the Fire will say to the Keepers of 
Hell:(4422) "Pray to your Lord to lighten us the 
Penalty for a day (at least)!" 

4422 Cf. 39:71. The poor misguided ones will turn to tlie angels who are their 
Keepers, asking them to pray and intercede for them. But the angels are set there 
to watch over them, not to intercede for them. In their innocence they ask, 'Did 
you have no warnings from messengers, men like yourselves, in your past life?' 

50. They will say: "Did there not come to you your 
messengers with Clear Signs?" They will say, "Yes". 
They will reply, "Then(4423) pray (as ye like)! But the 
prayer of those without Faith is nothing but (futile 
wandering) in (mazes of) error!" 

4423 The answer being in the affirmative, they will have to tell the dreadful truth: 
'This is neither the time nor the place for prayer, for mercy! And in any case. 
Prayer without Faitli is Delusion, and must miss its mark.' Cf. 13:14 . 

51. We will, without doubt, help our messengers and 
those who believe, (both) in this world's life and on 
the Day when the Witnesses(4424) will stand forth,- 

4424 The Day of Judgement is described as "the Day when Witnesses will stand 
forth". This description implies two things: (1) that there man will be judged justiy; 



his past actions and his faculties and opportunities will be witnesses as to the use 
he made of them (24:24); intact he will himself be a witness against himself 
(6:130); and the prophets and just men will bear witness to the fact that they 
preached and warned men (39:69; 2:133). 

52. The Day when no profit will it be to Wrong-doers to 
present their excuses,(4425) but they will (only) have 
the Curse and the Home of Misery. 

4425 Alter the testimony mentioned in the last note, there will he no room lor 
exeuses, and if any were made, they could serve no purpose, unlike the state of 
matters in this world, where there is much make-believe, and Falsehood often 
masquerades as Truth and is accepted as such even by those who should know 
better. 

53. We did aforetime give Moses the (Book of) 
Guidance,(4426) and We gave the book in inheritance 
to the Children of Israel,- 

4426 Moses was given a Revelation, and it was given in heritage to the Children of 
Israel, to preserve it, guide their conduct by, and hold aloft its Message; but they 
failed in all these particulars. 

54. A Guide and a Message to men of Understanding. 

55. Patiently, then, persevere: (4427) for the Promise of 
Allah is true: and ask forgiveness(4428) for thy fault, 
and celebrate the Praises of thy Lord in the evening 
and in the morning. (4429) 

4427 The Israelites corru])te(l or lost llicir Hook: they disobeyed Allah's Law; and 
tailed to proclaim and e\em])liiy Allali'^> Message. Thai is why the new Re\"elation 
came to the l*ro])liel. II, in the beginning, it was rejected and ])ersecuted, there was 
no cause tor discouragement; on the contrar\', there was all the greater need for 
patience and perseverance. 

4428 E\'cn" mortal according to his nature and degree ot s])irilual enlightenment 
talis short oi the pertect standard ot Allah (l():(il). and >>lioul(l tlicrclorc ask Allah 
tor torgi\"eness. What is merit in an ordinar\" man ma\' be a human sliortconimg in 
one nearest to Allah: see H8:21-2.>, and notes lt7.)-tt7G. Pro])hets lune a turther 
responsibility tor their People or their I 'nimah, and they ask in a representative 
capacity. 

4429 Cf. 3:41 . Evening and morning are the best times for contemplation and 
spiritual effort But the phrase "evening and morning* may mean "at all times*. (R). 

56. Those who dispute about the signs of Allah without 
any authority bestowed on them,- there is(4430) 
nothing in their breasts but (the quest of) greatness, 
which they shall never attain to: seek refuge, then, in 
Allah. It is He Who hears and sees (all things). 

4430 The Dis])utes are actuated In' nothing but the desire ior selI-glor\' and self- 
aggrandizement, riieir tlesire is not likely to receive truition, but others should 
take warning from it 

57. Assuredly the creation(4431) of the heavens and the 
earth is a greater (matter) than the creation of men: 
Yet most men understand not. 

4431 The heavens and the earth include mankind and all other creatures and 
millions of stars. Man is himself but a tiny part of creation. Why should he be so 
egocentric? The whole is greater than a tiny part of it. And Allah Who created the 
whole of the Worlds is able to do much more wonderful tilings than can enter the 
imagination ot man. Win' should man be arrogant and doubt the Resurrection, 
and take upon himself to donbi the possibilit\ of Allah's Revelation? It is only 
because he has made himselt blind. See next \'erse. 

58. Not equal are the blind and those who (clearly) 
see:(4432) Nor are (equal) those who believe and 
work deeds of righteousness, and those who do evil. 
Little do ye learn by admonition! 

4432 The man of Faith who backs his faith by righteous conduct is like the man of 
clear vision, who sees thirds in their true perspective and walks with firm steps in 
the Way of Allah. The man who does evil is like a blind man: the light of Allah is 
all around him, but the man has made himself blind, and he can see nothing. He 
has rejected Faith and cannot even learn by other people's admonition. 



333 



The Noble Qur'an 



59. The Hour will certainly come: (4433) Therein is no 
doubt: Yet most men believe not. 

4433 "The Hour" is the crown and consummation of man's life on this earth— the 
gateway to the Hereafter. 

60. And your Lord says: "Call on Me; I will answer your 
(Prayer):(4434] but those who are too arrogant to 
serve Me will surely find themselves in Hell - in 
humiliation!" 

4434 As this life is not the end of all things, and we are to have its fialfillment in 
the Hereafter, we have only to pray to the Lord of the Present and the Hereafter, 
and He will hear us, forgive us, guide us, and make our Path smooth. But Pride 
will ha\'c its fall-and its humiliating Punishment. Ci. 87:18. 

61. It is Allah Who has(4435) made the Night for you, 
that ye may rest therein, and the days as that which 
helps (you) to see. Verily Allah is full of Grace and 
Bounty to men: yet most men give no thanks. 

4435 The succession ol Da\' and Night in oiu' plnsical lilc is ircqucnth' a[)pcalcd 
to, as a symbol to draw our attention to the Mercy and Bounty of Allah. If we 
viewed these things aright, we should serve Allah and seek Light from Him and 
Rest from Him, and celebrate His praises with gratitude. 

62. Such is Allah, your Lord, the Creator of all things, 
there is no god but He: Then how ye are 
deluded(4436) away from the Truth! 

4436 If we worship false gods, i.e., go after vanities, what is it that deludes us and 
leads us astiay? What could it be but our rank ir^ratitude and failure to use the 
understanding which Allah has given us? 

63. Thus are deluded those(4437) who are wont to reject 
the Signs of Allah. 

4437 See tlie last two notes. If men arc deluded by Falsehoods, it is because they 
reject Revelation and refuse to learn from the Signs of Allah all around them. 

64. It is Allah Who has(4438) made for you the earth as 
a resting place,C4439) and the sky as a canopy, and 
has given you shape-(4440} and made your shapes 
beautiful,- and has provided for you 
Sustenance,(4441} of things pure and good;- such is 
Allah your Lord. So Glory to Allah, the Lord of the 
Worlds! 

4438 The arf;uiiiciit iii the hist hvo \er.ses \v;i.s Ironi man's personal experience of 
his physical lile. In tliis and the next \ erse a parallel argument is addressed to man 
on a much higher plane: 'look at the s])at ious earth and the canopy of the sky; 
look at the special position you occup\ al)ove other animals that you know, in 
shape and form, and moral and spiritual capacities; consider your refinements in 
food and fruits and the higher spiritual Sustenance of which your physical food is 
a type; would you not indeed say that the Lord is good, and would you not glorify 
His Holy Name?' 

4439 A resting phu c. I understand this to imply a temporary place of rest or 
sojourn, a period of probation, to be followed by the eternal Home. 

4440 Cf. 7:11 and n. 996. The shape and fonn refer to the physical form as well 
as to the inborn moral and sjiiritual cajjacities of man. As regards physical form, 
(1. Milton's (iescri])ti<>n ol Adam and E\e, "Two ol lar noble sha])e, erect and tall" 
( Faicidisc Lost, 4:288). As regards moral and spiritual capacities, dicy are tj'jjified 
by the breathing of Allah's spirit into man: 15:29 (see also 64:3). 

4441 "Sustenance" all that is necessary for growth and development, physical, 
moral, and spiritual ( Cf.n. 2105 and 16:73). 

65. He is the Living (One):(4442) There is no god but He: 
Call upon Him, giving Him sincere devotion. Praise be 
to Allah, Lord of the Worlds! 

4442 The real, scH-suhsistiug Life is only in Ilini. Ct. ^h^lbb, and n. 296. All other 
loruis ol lilc arc but shadows coin])arcd to His ])cr!ccr light. 

66. Say: "I have been forbidden(4443) to invoke those 
whom ye invoke besides Allah,- seeing that the Clear 



Sings have come to me from my Lord; and I have been 
commanded to bow (in Islam) to the Lord of the 
Worlds." 

4443 All objec ts of worship besides Allah are mere delusions. To anyone who 
sees this clearly, through Allah's Self- revelations, the only [jossible course is to give 
up everything else, which his own inner ex])erience as well as oilier Re\elation tell 
him is talse or oi a tem])orary nature, and to bring his own will and actions into 
complete luiison with Allah's Will: lor that is the meaning ot Islam, bovydng to the 
Will of Allah. When we bow lo the Real and lu'criasting, we are automatically 
sa\"ed from iailing \ictiins to die False and luancsceiit. (R). 

67. It Is He Who has(4444) created you from dust then 
from a sperm-drop, then from a leech-like clot; then 
does he get you out (into the light) as a child: then 
lets you (grow and) reach your age of full strength; 
then lets you become old,- though of you there are 
some who die before;- and lets you reach a Term 
appointed; in order that ye may learn wisdom. 

4444 Cf. tliis passage witli 22:5 and notes 2773 and 271 A. The various stages of 
man's physical life are: (!) first, simple matter (dust); (2) the sperm-dro]) in the 
father; (3) the fertilised ovum in the mother's womb; (4) out into tlic light, as a 
human child; (5) youth and full maturity; (6) decay, and (7) death. In some cases 
the late stt^es are curtailed or cut off; but in any case, a Term appointed is 
reached, so that the higher purpose of Allah's WiU and Plan may be fulfilled in 
each given case, that man "may learn wisdom". 

68. It is He Who gives Life(4445) and Death; and when 
He decides upon an affair. He says to it, "Be", and it is. 

4445 The keys ot lite and deadi are in Allah's hands. But He is not dependent on 
time or place or instruments or materials. All that He has to do is to say "Be", and 
it comes into existence. Cf. 16:40 , and n. 2066; 36:82, and n. 4028. Conversely, 
His Will or Command is sufficient to annihilate Existence into Non-Existence 
(Life into Death) or determine the limits or conditions of Existence or Non- 
Existence. 

69. Seest thou not those that dispute concerning the 
Sings of Allah. How are they turned away(4446) (from 
Reality)?- 

4446 Those who dispute about the Signs of Allah which are clear to all who care 
to see, are merely in the mists of Unreality: Cf 10:32 . 

70. Those who reject the Book(4447) and the 
(revelations) with which We sent our messengers: but 
soon shall they know,- 

4447 "The Book" ma\' reter lo die Iloh' Qur'an or to the fundamental Re\"elation, 
tlie "Motlier ot die Book" ( 13:39 ), while the Books revealed to the messengers 
are the definite Revelations that came down to men from time to time. 

71. When the yokes (shall be)(4448) round their necks, 
and the chains; they shall be dragged along- 

4448 The rejection of Allah's Message, however brought, carries its own penalty. 
The yoke of spiritual slaveiy to Sin and E\"il is lastened more and more firmly 
roiuid the rejecter's neck, because there is no one to salcguard his Ircedoni, and 
tlie chains ot superstitions and the ugly conscfjuences of evil restrict his treedom 
and the limited faculty of choice which was given by Allah to man. This process 
receives its climax at die Hour otjudgeineiit. 

72. In the boiling fetid fluid;(4449) then in the Fire shall 
they be burned; 

4449 The sinner gets dragged further and further in the disgustir^ consequences 
of his evil actions, until the fire of destruction closes in upon him. 

73. Then shall it be said to them: "Where are the 
(deities) to which ye gave part- worship- 

74. "In derogation of Allah." They will reply: "They 
have(4450) left us in the lurch: Nay, we invoked not, 
of old, anything (that had real existence)." Thus does 
Allah leave the Unbelievers to stray. 



334 



The Noble Qur'an 



4450 All falsehood will vanish: Cf. 7:37 . The only Reality will be iully manifest 
even to those to whom Evil was made to seem alluring in the lower life. They will 
feel in their inmost souls that they had been pursuing mere shadows, things of no 
real existence. This was tlic result of their rejecting the Light and the Grace of 
Allah: tlicy got entangled in the mazes of error. 

75. "That was because(4451) ye were wont to rejoice on 
the earth in things other than the Truth, and that ye 
were wont to be insolent. 

4451 Allah does not withdraw His grace from any unless (1) diey actively and 
deliberately take a delight in things that are vain or false, and (2) they insolently 
reject the things that are true-in other words, unless men are deliberately false to 
their own lights, as illuminated by the Light of Allah. 

76. "Enter ye the gates(4452) of Hell, to dwell therein: 
and evil is (this) abode of the arrogant!" 

4452 0' 39:72. 

77. So persevere in patience; for the Promise of Allah is 
true: and whether(4453) We show thee (in this life) 
some part of what We promise them,- or We take thy 
soul (to Our Mercy) (before that),-(in any case) it is to 
Us that they shall (all) return. 

4453 Cf. 10:46 , and n. 1438. As the eventual jiislicc and rcadjiisliiicnt of values 
must tiikc place, when every soul returns to the Judgement Seat of Allah, it makes 
no difference if good and evil meet their deserts in this very life or not. Cf, also 

18:40 . 

78. We did aforetime send messengers before thee: of 
them(4454) there are some whose story We have 
related to thee, and some whose story We have not 
related to thee. It was not (possible) for any 
messenger to bring a sign except by the leave of Allah, 
but when the Command(4455) of Allah issued, the 
matter was decided in truth and justice, and there 
perished, there and then those who stood on 
Falsehoods. 

4454 Cf. 1:1 f)4. Allah sent Messengers of His Fnith to cvciy pco[)le. There are 
some whose names are known to us through the lIoK' Qur' an, but there are a 
large number whose names are not made known to us through tliat medium. We 
must recognise the Truth wherever we find it 

4455 The Signs of Allah are e\"en'where, and can be seen by the diseerning eye at 
all times. But if any extraordinary Signs are demanded by cynics or I 'nl)elievers, 
they will not he granted niereh' l)ecause ihey are demanded, li is Allah's Will that 
issues them, not niereh' the desire ol human beings, even it he be a Messenger of 
Allah. But when an exdaordinaiy Sign does issue by the Command ot Allah, it 
means that the cup of the iniquitous is full; that their case is decided, and their 
time of respite is past; and that Justice takes the place of Mercy, and evil is blotted 
out 

79. It is Allah Who made(4456) cattle for you, that ye 
may use some for riding and some for food; 

4456 Ct. 16:,')-8. The tact that beasts, which in their wild state are so noxious, are, 
when domesticated, so useful to man, is itself one ol the great and standing Signs 
of Allah's care lor man. The great iiseiulncss of cattle is \"eiy instriicti\c. The\' 
sciTC for riding, and inan\' of ihcm tor iood; lurllicr, llie\' arc used lor ihc plough, 
and die\' produce milk, or wool or hair: and Iroin llicir carcases man dcri\"es 
bones and horns tor many industrial uses; but passing on to die higher aspects of 
life, they further social, moral, and spiritual uses as draught-animals, in that 



transport serves one of the fundamental purposes of civilisation, being in this 
respect like ships for international commerce: 30:46, and n. 3565. It is by means 
of human intercourse through transport that we can carry out the highest needs of 
our culture, "any need there may be in our hearts", i.e., in our inner being. 

80. And there are (other) advantages in them for you 
(besides); that ye may through them attain to any 
need (there may be) in your hearts; and on them and 
on ships ye are carried. 

81. And He shows you (always)(4457) His Signs: then 
which of the Signs of Allah will ye deny? 

4457 The Signs of Allah's goodness and mercy are so numerous that it is 
impossible to enumerate them. Which of them can any mortal deny? This is the 
theme of that highly poetical Surah , Al Rahman (S. 55). 

82. Do they not travel through the earth and see what 
was the End of those before them? They were more 
numerous than these and superior in strength (4458) 
and in the traces (they have left) in the land: Yet all 
that they accomplished was of no profit to them. 

4458 CI. 9:69. For any generation to take iiiorchnate ])ridc in its own single 
achievements in science or skill becomes ridiculous if we consider tlie broad 
stream of history- In the first place, men will find that a great deal of what they 
attribute to their own merits only became possible owing to the earlier work of 
their predecessors. Secondly, many of their predecessors were more numerous 
and mightier in power than they, although the perspective of time may have 
reduced the apparent depth of their influence, and the monuments \vhich they 
ba\"e leil behind may have siiilered Irom the destroying hand ol Time. Thirdly, 
and most important of all, when they forgot Allah and His inexorable Law, 
nothing ol their own handiwork jiroiited them: they perished in die common ruin 
as all vanities must perish. Cf. also 40:21 above, and n. 4387. See how the 
recapitulation rounds off the argument 

83. For when their messengers came to them with Clear 
Signs, they exulted(4459) in such knowledge (and 
skill) as they had; but that very (Wrath) at 
which(4460) they were wont to scoff hemmed them 
in. 

4459 Arrogance and an exaggerated idea of Self were at the bottom of the Evil to 
which they succumbed ( Cfn. 4350). 

4460 Cf. l(i:3 1 . Nothing could slop llic Justice of Allah punishing Kvil. \\1ial lliey 
had ridiculed came as an inexorable tact None of their grandeur or ai t or science 
or skill was of any use when they lost their souls! 

84. But when they saw Our Punishment, they said: "We 
believe in Allah,- the one Allah - and we reject the 
partners we used to join with Him." 

85. But their professing the Falth(4461) when they 
(actually) saw Our Punishment was not going to profit 
them. (Such has been) Allah. s Way of dealing with His 
Servants (from the most ancient times). And even 
thus did the Rejecters of Allah perish (utterly)! 

4461 Again and again were the\' gi\en chances, and again and again did die\' reject 
them. When it was too late, and in tact when it had no meaning, ihe\' offered to 
])rofess Faidi. That was oi no use. Allah does not accept unmeaning tilings of that 
kind, fie wants to train and purify our will. TOr tlieir disobedience and rebellion 
they perished utterly. 



335 



The Noble Qur'an 



41. Fussilat (Expounded) or Ha Mim 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ha Mim:(4462) 

4462 Abbreviated Letters: See Introduction to S. 40. See also n. 4382 to 40:8, and 
n. 4505 to 41:34. 

2. A Revelation from (Allah),(4463) Most Gracious, Most 
Merciful;- 

4463 111 die last Surah (40:2-3) die revelation was described vvidi reference to 
some of the qualities of Allah from Whom it came. Here it is described mainly 
with reference to its subject matter. (1) It brings the Message of Grace and Mercy; 
(2) it is not merely a book of Dark Sayings, but ever\'thing is exjjiained clearly and 
from various points <)f view; (3) it is in Arabic, tiic language ol die people among 
whom it was first promulgated, and therefore easily intelligible to them if they take 
the trouble lo understand; and (1) il opens the way to Forgiveness through 
Repentance and gi\ es warning of all spiritual Dangers. 

3. A Book, whereof the verses are explained in detail;- a 
Qur'an in Arabic, for people who understand;- 

4. Giving good news and admonition: yet most(4464) of 
them turn away, and so they hear not. 

4464 Witii all die (lualitics mentioned in the last note, if men tlo not profit by its 
blessings, the fault lies in their will: they turn away, and thus fail to hear the voice 
diat calls to them. 

5. They say: "Our hearts are(4465) under veils, 
(concealed) from that to which thou dost invite us, 
and in our ears in a deafness, and between us and 
thee is a screen: so do(4466) thou (what thou wilt); 
for us, we shall do (what we will!)" 

4465 The consequence of their wilful rejection is that a distance is created 
het\\'een Revelation and those for whom it is meant; their ears become deaf, so 
tliat the voice falls lainter and fainter on their ears: they feel a bar between 
themselves and die Messenger who conies to teach dieni (CI. ():2.') ). 

4466 riiis is eidier a superiority' complex adopting the sarcastic tone ot an 
inferiority complex, or it expresses calculated indifference to spiritual teaching. In 
effect it says: "Our hearts and minds are not intelligent enough to understand your 
noble ideas, nor our ears sufhcientiy acute to hear their exposition: you and we are 
(juite different; there is a gulf between us. AVhy worry about us? You go your way, 
and \ve shall go ours!" 

6. Say thou: "I am but a man like you:(4467) It is 
revealed to me by Inspiration, that your Allah is one 
Allah, so stand true to Him, and ask for His 
Forgiveness. "(4468) And woe to those who join gods 
with Allah,- 

4467 The reply is in effect: diat the bringer of the Message is not an angel nor a 
god, and so there can and ought to l>e no barrier l)etiveen him and his hearers; biu 
he has been chosen to bring a Message ot Trutii and Hope to tliem; tiiey should 
accept the (lospel of Unity, and by Repentance obtain Allah's Grace and 
Forgiveness. 

4468 There is nothing l)ut pil\' for those who reject IVuth, run aher false worship, 
have no sympathy or charity for their fellow-men, and even deny that there is any 
future Life. 

7. Those who practise not regular Charity, and who even 
deny the Hereafter. 

8. For those who believe(4469) and work deeds of 
righteousness is a reward that will never fail. 



4469 But l)lessed are those who have Faith. They will have a Future and a Bliss 
tliat will never tail. 

9. Say: Is it that ye deny Him Who created the earth in 
two Days?(4470) And do ye join equals with Him? He 
is the Lord of (all) the Worlds. 

4470 rhis is a difficult passage, describing die primal creation of our physical 
earth and the physical heavens around us. If we count the two Days mentioned in 
diis verse, the four Days, mentioned in verse 10, and the two Days mentioned in 
verse 12, we get a total of eight Days, while in many passages the creation is stated 
to have taken place in six Days: see 7:54 , n. 1031; and 32:4, n. 3632. The 
Commentators nnderstand the "lour Days" in verse 10 to include the tivo Days in 
\'erse 9, so thai llie total lor llie uiii\erse comes to six Days. This is reasonable, 
because die processess (lescril)ed ni \erses 9 and 10 form realh' one series. In the 
one case it is the creation of the formless matter ot the eardi; in the other case it is 
die gradual evolution of tlie form ot the eartli, its mountains and seas, and its 
animal and vegetable life, with the "nourishment in due proportion", proper to 
each. O'also 15:19-20. 

10. He set on the (earth), mountains standing 
firm,(4471) high above it, and bestowed blessings on 
the earth, and measure therein all things to give them 
nourishment in due proportion, in four Days,(4472) in 
accordance with (the needs of) those who seek 
(Sustenance). (4473) 

4471 Cf. 13:3 and 16:15 , n. 2038. High above it: the highest mountains are 
29,000 feet above sea level, and the lowest depths of the bottom of the ocean are 
31,600 feet below sea level, so that the vertical difference between the highest and 
lowest points on the solid crust of the earth is aboiil ll.,> miles. The highland 
areas are the main sources of the water supply in all the regions of the earth, and 
vegetable and animal life depends on vmter supply. 

4472 See n. 4470 above. 

4473 Sii'ilin may mean eidier (1) those who seek, or (2) those who ask or enquire. 
If die former meannig-is adopted, the clause means that everything is apportioned 
to the neetls and appetites of Allah's creatures. If the latter, it means diat the needs 
of enquirers are sufficiendy met by what is stated here. 

11. Moreover He comprehended(4474) in His design the 
sky,(4475) and it had been (as) smoke: He said to it 
and to the earth: "Come ye together,(4476) willingly 
or unwillingly." They said: "We do come (together), in 
willing obedience." 

4474 For istzwa see n. 1386 to 10:3. Cf. also 2:29 . 

4475 From 79:30 it would appear as if the earth was spread out after the sky was 
made. In the present passage the creation of the earth and the evolution of life on 
our globe are mentioned first; and the making ot the sky into the seven 
firmaments is mentioned last. The two statements are not inconsistent. It is Stated 
here diat when the sky was made into seven firmaments, it had existed previously 
as smoke, or vapour, or steam. The idea I derive from a collation of the relevant 
Quranic passages is that Allah first created primeval matter, which was as yet 
without order, shape, or symmetry. This state is called Chaos as opposed to 
Cosmos in Greek Cosmogony. The next stage would be the condensation of this 
primeval matter, into gases, li(iuids, or solids: on this subject no precise 
information is given us: it belongs to die realm of Physics. About die earth we are 
told ot tour stages or Days, and about the heavens, of two stages or Days. For 
Days see n. 1177 below. It these slages ])roceeded or ])roceed together in time, it 
is obvious diat each stage as we know it on eai tii is half as long as each stage in the 
heavens. But these are questions of Physics, Astronomy, or Geology, not 
questions of Religion. 

4476 1 take diis to mean that Allah's design in creation was not to keej) hea\"en 
and earth separate, bill together, as we indeed are, being part of the solar system, 
and tra\ellers through s]>ace, crossing the ])atli of se\"eral comets. And all matter 
created by Allah \villingly obe\s die laws laid down for it. 

12. So He completed them as seven firmaments in two 
Days,(4477) and He assigned to each heaven its duty 



336 



The Noble 



Q u r ' a n 



and command. And We adorned the lower heaven with 
lights, and (provided it)(4478) with guard. Such is the 
Decree of (Him) the Exalted in Might, Full of 
Knowledge. 

4477 For "Days", which may include thousands of years, see 7:54 , and n. 1031. 
They refer to stages in the evolution of physical natiu c. In the Biblical cosmogony, 
(Gen. 1, and 2:1-7), which reflects old Babylonian cosmogony, the scheme is 
apparently to l)c lakcn literally as to days and is as tollows: the first da\' Allah 
created light; die second, the lirmament; the third, the earth and \egctation; ihe 
fourtli, the stais and planets; die fifth, fish and fowl from the sea; and the sixth, 
catde, creeping things, beasts on land, and man; on the seventh day He ended His 
work and rested. Our scheme is wholly different (1) Allah did not rest, and never 
rests. "His Throne doth extend over the heavens and the earth, and He feeleth no 
fatigue in guarding and preserving them"; (2) Allah's work has not ended; His 
activity still goes on 32:5; 7:54; (3) man in our scheme d<)es not come in with land 
animals; his advent is much later; (4) our stiges are m)t shar[)ly divided from each 
other, as in the abo\"c scheme, where the stars and |)laiicts having been created on 
the foiu'di da\', il is nol inlclligiblc how the iirsi three da\s were coiuitcd, nor how 
veget;ition grew on the third day. Our stages tor earth and heavens are not in 
se(iuciicc ot time tor the heavens and the earth. Our six stages are broadly 
speaking, (1) the tlirowing off of our planet from cosmic matter; (2) its cooling and 
condensing; (3) and (4) the growth of vegetable and animal life; (5) and (6) the 
parallel growth of the starry realm and our solar system. 

4478 CI. 1.3:17 , and n. 1!).>1; also 37:5-9. The transition troni the third person 
("He completed," etc.) to the first person ("We adorned. "etc.) may be noted. The 
act of creation is an impersonal act: the act of adornment and guarding is a 
personal favour to Allah's creatures. 

13. But if they turn away, say thou: "I have warned you 
of a stunning Punishment (as of thunder and 
lightning)(4479) like that which (overtook) the 'Ad 
and the Thamud!" 

4479 See verse 17. below. 

14. Behold, the messengers came to them, from before 
them(4480) and behind them, (preaching): "Serve 
none but Allah." They said, "If our Lord had so 
pleased. He would certainly have sent down 
angels(4481) (to preach). Now we reject your mission 
(altogether)." 

4480 "'From before them and behind them": i.e., from every side. They were 
warned from even' [joint of \ iew. 

4481 a; 15:7. n.1911; 6:8-9 811-812. I'lic 'Ad hud more power ;md material 
civilisation than the Pagan Arabs eonleni]K)rar\" wilh ihc l*ro])het. But the greater 
the material ("i\ ilizanon, the greater die arroganee as the besetting sin. 

15. Now the 'Ad behaved arrogantly through the land, 
against (all) truth and reason,(4482) and said: "Who 
is superior to us in strength?" What! did they not see 
that Allah, Who created them, was superior to them in 
strength? But they continued to reject Our Signs! 

4482 /\gmnst (all) tiirtli :md reason: CI. 7;3H . Their estimate ot their own sdength 
was greater than was justified by facts, but if they had all the strength which they 
arrogated to themselves, yet how could they stand before Allah? 

16. So We sent against them a furious Wind through 
days(4483) of disaster, that We might give them a 
taste of a Penalty of humiliation in this life; but the 
Penalty of a Hereafter will be more humiliating still: 
and they will find no help. 

4483 The detailed story of 'Ad and their besetting sin, and the preachir^ of their 
Prophet Hud to them will be found in 26:123-140; also 7:65-72, and n. 1040. For 
the ftirious Wind, 54:19. 

17. As to the Thamud,(4484) We gave them Guidance, 
but they preferred blindness (of heart) to Guidance: 
so the stunning Punishment(4485) of humiliation 
seized them, because of what they had earned. 

4484 The story of Thamud usually goes widi that of 'Ad. Cf. 36:140-59; also 7:73- 
79, and n. 1043. 



4485 "The stunning Punishment": i.e., deafening noises like those of thunder and 
lightning; or the rumbling of a terrible earthquake. In 7:78, an earthquake is 
suggested, see n. 1047 to that verse. C/^also above, 41:13. 

18. But We delivered those who believed and practised 
righteousness. 

19. On the Day that the enemies of Allah will be gathered 
together to the Fire, they will be marched in 
ranks.(4486) 

4486 "Marched in ninks ": to show their further humiliation; for they will be Uke 
prisoners going (o Punishment. 

20. At length, when they reach the (Fire), their hearing, 
their sight, and their skins(4487) will bear witness 
against them, as to (all) their deeds. 

4487 All the n!cml>ers oi iheir hodies and the {acuities of their minds, which they 
misused, will hear witness against them. Snnilarly, m Hfi:().), their hands and their 
feet bear witness against diem. The "skin" not only includes the sense of touch 
(which is so often misused in sex), but also the sense of taste and the sense of 
smell, which are specialised forms of the organ of touch. All the sensory organs, 
and all their intellectual and emotional counterparts advance us by their use and 
pull us down by their misuse. They become tell-tale witnesses against us if abused. 

21. They will say to their skins:(4488) "Why bear ye 
witness against us?" They will say: "(Allah) hath given 
us speech,- (He) Who giveth speech to everything: He 
created you for the first time, and unto Him were ye to 
return. 

4488 A new [jhasc of their existence will now dawn on them. They used to think 
that it they concealed dieir e\'il deeds from tlie rest of the world, nothing would 
ha]>])en io them! Bui Allah can give "tongues to trees", and can make c\ery fact in 
life, known and unknov\ii to the world, contribute to tlie elucidation ot truth and 
justice. "Speech" on behalf of their senses and faculties should of course be 
understood figuratively. When we succumb to evil, our limbs and faculties betray 
us. 

22. "Ye did not seek(4489) to hide yourselves, lest your 
hearing, your sight, and your skins should bear 
witness against you! But ye did think that Allah knew 
not many of the things that ye used to do! 

4489 The limbs and faculties will say: Tou did not seek to hide your evil from us: 
in fact you used us for your evil, because we were in your power. Did you not 
know that Allah knew everything and that our knowledge would be evidence 
against y<)u?" 

23. "But this thought of yours(4490) which ye did 
entertain concerning your Lord, hath brought you to 
destruction, and (now) have ye become of those 
utterly lost!" 

4490 'You now see the situation! We were gi\en lor your use and service. You 
tnisused us, Io \<>ur o\\"n uller and irrelrie\"abie destruetion!" 

24. If, then, they have patience,(4491) the Fire will be a 
home for them! and if they beg to be received into 
favour, into favour will they not (then) be received. 

4491 // they have patience: there is sarcasm in the meanir^. "Let them not be 
impatient; they will soon find a home in the Fire of Hell! If they ask for grace and 
forgiveness then, it will be too late." 

25. And We have destined for them intimate 
companions(4492) (of like nature), who made alluring 
to them what was before them and behind 
them;(4493) and the sentence among the previous 
generations of Jinns(4494) and men, who have passed 
away, is proved against them; for they are utterly 
lost.(4495) 

4492 Just as the idea of happiness in heaven is expressed, not only by individual 
satisfaction, but by cor^enial society, so the idea of Pitnishment in hell is 
deepened by the fact that Evil will be made to meet evil: those who made sin fair- 



337 



The Noble Qur'an 



seeming in this life will be there to share in the regrets and mutual recriminations 
which will make life a burden. In fact, in these Ha Mim verses, the idea of fit 
companionship for the Good and uncongenial company for the Evil, runs like a 
thread throughout See Introduction to S. 40. 

4493 They painted in glowing colours the pleasures of sin in the past and the 
pleasure of sin in the future, tlms practising a double deceptitjn, which will now be 
found out. 

4494 Jinns: see n. 929 to fiilOO. All spirits of wickedness and all men who 
submitted to them, in the ]);isl, were under one common sentence; and firture 
generations who embrace evil will also join them. CL 6:128. 

4495 The echo here of verse 23 above completes the argument from another 
fjoint of \iew. 

26. The Unbelievers say: "Listen not to this 
Qur'an,(4496) but taiic at random in the midst of its 
(reading), that ye may gain the upper hand!" 

4496 A favourite trick of those who wish to dishonour Revehition is, not only not 
to listen to it themseh es, l>ut to talk loudh' and insolenth' when it is l)eing read, so 
that even tlie true listeners may not be able to perform tlieir devotions. They think 
that they are drowning the voice of Allah: in fact they are pilir^ up misery for 
themselves in the fijture. For Allah's voice can never be silenced. 

27. But We will certainly give the Unbelievers a taste of a 
severe Penalty, and We will requite them for the worst 
of their deeds.(4497) 

4497 Nothing that they can do, however outrageous, will escape its fit punishment. 
And to reject Allah's Signs is to shut the very door to His Grace and Mercy. 

28. Such is the requital of the enemies of Allah,- the Fire: 
therein will be for them the Eternal Home: a (fit) 
requital, for that they were wont to reject Our Sings. 

29. And the Unbelievers will say: "Our Lord! Show us 
those,(4498) among Jinns and men, who misled us: 
We shall crush them beneath our feet, so that they 
become the vilest (before all)." 

4498 It is one of the qualities of sin and all evil, that it wishes to drag down others 
in its own camp, and rejoices to see them humiliated and disgraced, just as, in the 
opposite case, the good rejoice to help and honour others and make them happy 
wherever tliey can. 0: 6: 11 2- II 3. 

30. In the case of those who say, "Our Lord is Allah., 
and, further,(4499} stand straight and steadfast, the 
angels descend on them (from time to time): "Fear ye 
not!" (they suggest), "Nor grieve! but receive the Glad 
Tidings of the Garden (of Bliss), the which ye were 
promised! 

4499 The people who succeed in eternal Life are those who recognise and 
understand the one and only Eternal Reality, that is Allah, and further shape their 
probationaiy Lite firmly and steadfasth' on the principles ol that Truth and 
Realit>'. Uliey will have their friends antl protectors in the good angels, in conbast 
to the evil ones, who will have no friendship or protection, but only the 
reproaches of the Evil Ones. 

31. "We are your protectors(4500) in this life and in the 
Hereafter: therein shall ye have all that your 
souls(4501) shall desire; therein shall ye have all that 
ye ask for!- 

4500 "Protectors": a key-thought for the Ha Mim Surahs Cf. n. 4492 to 41:25 
above, and n. 4505 to 41:34 below. 

4501 CX" 21:102, 43:71,52:22. [Eds.]. 

32. "A hospitable gift from One(4502) Oft-Forgiving, 
Most Merciful!" 

4502 Cf. 3:198. Through Allah's infinite Mercy and Forgiveness, tliey will now be 
in the position of guests to Host, and will receive unnumbered gifts out of all 
proportion to their own merits. 



33. Who is better in speech(4503) than one who calls 
(men) to Allah, works righteousness, and says, "I am 
of those who bow in Islam"? 

4503 Better in speecJi: i.e., speaks better counsel; or is more worthy of being 
listened to. That his word reaches the highest mark of human speech is evidenced 
by three facts: (1) that he calls all to the Truth of Allah, showing that his thoughts 
are not centered on himself; (2) every deed of his is righteousness, showii^ that 
there is no divergence between his preaching and his conduct; and (3) he 
conipleleh' associates hinisell with the Will ot Allah, showing that he is the full 
cniljodinient ol Islam. \Vli;il a fine (lcscri]>(ion of the Pro]>het! 

34. Nor can goodness and Evil(4504) be equal. Repel 
(Evil) with what is better: Then will he between whom 
and thee was hatred become as it were thy friend and 
intimate!(4505) 

4504 You do not return good for e\il, tor there is no equality or comparison 
between the two. You repel or destroy evil with sonietliing wliich is far better, just 
as an antidote is better tlian poison. You foil hatred with love. You re[)el 
ignorance with knowledge, folly and wickedness with the friendly message of 
Revelation. The man who was in the bondage of sin, you not only liberate from 
sin, but make him your greatest friend and helper in the cause of Allah! Such is 
the alchemy of the Word of Allah! (Cf. 28:96, 28:,)4, and 42:40). 

4505 Iliunini: die keyword of the Ha Miiii Surahs. See n. 4500 above, and 
Introduction to S. 40. 

35. And no one will be(4506) granted such goodness 
except those who exercise patience and self- 
restraint/- none but persons of the greatest good 
fortune. 

4506 The moral standard referred to in the last verse can only be reached by the 
exercise of the highest patience and self-restraint AH sorts of human weaknesses 
and counsels of pseudo-wisdom and "self-respect" will keep breaking in, but resist 
them as suggestions of Evil (see next verse). If you reach anywhere near that high 
standard, you will be indeed most fortunate in a spiritual sense, for Allah's 
Revelation will have made you great and free. 

36. And if (at any time) an incitement to discord(4507) is 
made to thee by the Evil One, seek refuge in Allah. He 
is the One Who hears and knows all things. 

4507 Ndzaghd iias in it die idea of discord, slander, disharmony, as well as 
incitements to such disturbances in the soul. They can only proceed from evil, 
and should be resisted with the help of Allah. See also last note. 

37. Among His Sings are(4508) the Night and the Day, 
and the Sun and the Moon. Adore not the sun and the 
moon, but adore Allah, Who created them, if it is Him 
ye wish to serve. 

4508 Night and Day are opposites, and yet, by the alchemy of Allah, they can both 
subserve the purpose of human good, because the Night can give rest while the 
Day can promote activity. The Sun and the Moon are similarly complementary. 
So, in moral and spiritual affairs, seeming opposites may by Allah's alchemy be 
made to snbsen'c the purjjoses of Good. They are but instruments: Allah is the 
Cause. Adore Allah, and not the things which He has created. Use the things 
which He has created, bul do not adore them. 

38. But is the (Unbelievers) are arrogant, (no 
matter):(4509) for in the presence of thy Lord are 
those who celebrate His praises by night and by day. 
And they never flag (nor feel themselves above it). 

4509 It does nol in an\' way affect Allah if men rebel against Him. It is men's own 
loss. Allah's glory is heing celebrated night and day by angels and men who receive 
the privilege of approaching His presence. To them it is a delight and an honour 
to be in the sunshine of Truth and Happiness. 

39. And among His Signs in this: thou seest the earth 
barren and desolate;(4510) but when We send down 
rain to it, it is stirred to life and yields increase. Truly, 
He Who gives life(4511) to the (dead) earth can 
surely give life to (men) who are dead. For He has 
power over all things. 



338 



The Noble Qur'an 



4510 Evil makes of the souls of men what drought makes of land: it kills life, 
beauty, and fniitlulness. Allah's Word in the spiritual world has the same 
wonderful effect as rain has on barren land; it gives life, beauty, and fruitfulness. 
And the effect of Allah's Word is also seen through the lives of men who repel 
evil with what is better. They also convert dead souls (which harbour spite and 
hatred) into li\ing souls, which coinc into the main current of spiritual life, and 
help in carrying out Allali's beneficent Purjjose. 

4511 Why should we wonder then at the potency of Allah's Word, whether in our 
probationaiy lives here, or in the eternal life of the Hereafter. 

40. Those who pervert(4512} the Truth in Our Signs are 
not hidden from Us. Which is better?- he that is cast 
into the Fire, or he that comes safe through, on the 
Day of Judgment? Do what ye will: verily He seeth 
(clearly) all that ye do. 

4512 Pcn'cit the Tnith in Our Signs: i:\\\\CY h\ c<>rru])ting ihc scrijMurcs or luniing 
llieni lo lalsc and scllisli uses; or 1)\' ncglct ting the Sii;n^ oi Allah m nalurc around 
them, or silencing His voice in tlieii' ovra conscience. Everything is known to 
Allah. Why not work for true salvation at the final Judgement? 

41. Those who reject the Message(4513) when it comes 
to them (are not hidden from Us). And indeed it is a 
Book of exalted power. 

4513 Mere rejection by men will not silence the Signs of Allah, which will work 
luiintermittendy and with the fullest jjotency. 

4Z No falsehood can approach it from before or behind 
it: (45 14) It is sent down by One Full of Wisdom, 
Worthy of all Praise. 

4514 Allah's Truth is fully guarded on all sides. No one can get the better of it by 
attacking it from before or behind it, openly or secretly, or in any way \vhate\ er. 

43. Nothing is said to thee that was not said to the 
messengers before thee:(4515) that thy lord has at 
his Command (all) forgiveness as well as a most 
Grievous Penalty. 

4515 The gist of Allah's Message, now, before, and for ever, is the same: Mercy to 
the erring and repentant; just pimishment to those who wilfully rebel against Allah. 

44. Had We sent this as a Qur'an (in the 
language)(4516) other than Arabic, they would have 
said: "Why are not its verses explained in detail? 
What! (a Book) not in Arabic and (a Messenger an 
Arab?" Say: "It is a Guide and a Healing to those who 
believe; and for those who believe not, there is a 
deafness in their ears,(4517) and it is blindness in 
their (eyes): They are (as it were) being called from a 
place far distant!" 

4516 Cf. 16:103-105; 12:2; etc. It was most natural and 
reasonable that the Messenger being Arab, the Message should 
be in his own tongue, that he might explain it in every detail, 
with the greatest power and eloquence. Even though it was to 
be for the whole world, its initial exposition was thus to be in 
Arabic. But if people had no faith and were spiritually deaf or 
blind, it would not matter in what language it came. 

4517 O. 4 1 :5, and 6:25 . They pretended that it was too deep for them, when they 
meant that they were superior to it! The fact was that by putting themselves in an 
artificially false position, they rendered themselves impervious to the Message. 
The voice of Revelation or the voice of conscience sounded to them as if it came 
from a far-off place! They themselves made themselves stiangers to it 

45. We certainly gave Moses the Book aforetime: but 
disputes arose therein. Had it not been for a 
Word (45 18) that went forth before from thy Lord, 
(their differences) would have been settled between 
them: but they remained in suspicious disquieting 
doubt thereon. 

4518 Callousness and self-sufiiciency in religion are often illustrated by sects like 
the Pharisees and Sadducees amor^ the Jews. Where there are honest differences 



of opinion, they can, in Allah's Plan, lead to greater enquiry and emulation. 
Where the differences are fractious, there is often even then time left for 
repentance. In any case the Word or Decree of Allah is for the best good of all, 
and should not disturb Faith. Cf. 10:19 . A good lilc, ol faith and nutli, is in our 
own interests, and the opposite against our own interests. Allah is ne\"er uiijust. 

46. Whoever works righteousness benefits his own soul; 
whoever works evil, it is against his own soul: nor is 
thy Lord ever unjust (in the least) to His Servants. 

47. To Him is referred(4519) the Knowledge of the Hour 
(of Judgment: He knows all): No date-fruit comes out 
of its sheath, nor does a female conceive (within her 
womb) nor bring forth the Day that (Allah) will 
propound to them the (question),(4520) "Where are 
the partners (ye attributed to Me?" They will say, "We 
do assure thee not one of us can bear witness!" 

4519 'Hiei e ai e profound mysteries which the knowledge of man cannot fathom 
btit w hich are all o])eii knowledge to Allah, because He j)lans, guides and cxmtrols 
all tilings. The ])rccisc time ol the Hour ol Jiidgeiiieiit is one ot these. We are not 
to dis[)iite about iiiattcrs like these, which are matters ol speculation as tar as 
human iiitelligciice is concerned. Such speculations rtiiiied the I nimah of Moses, 
and set tlieni on the arid ])atli ol doubts and coiitro\"ersics. Our task is to do our 
duty and lo\"e Allah and man (see the last t^vo \erses). d. also 21:1. 

4520 When the iinal restoration oi true values comes, ;dl falsehood will be 
ex[)osed o])enl\ and ])nblicly. The false gods will vanish, and their falsehood will 
be acknowledged by those who had lapsed from true worship. But it will be too 
late tiicn for lepentaiice. 

48. The (deities) they used to invoke aforetime will leave 
them in the lurch, and they will perceive that they 
have no way of escape. 

49. Man does not weary(4521) of asking for good 
(things), but if ill touches him, he gives up all hope 
(and) is lost in despair. 

4521 Not only is man pRjne to doubts and syjeculatioiis in matters !)e\<)iid his 
ken, thus disturbing the e\"en tenor ol his s])iritiial lilc: he is apt to run into 
opposite exUemes in his daily experiences in tiiis life. He is always hankenug after 
the good things of this life. They are not all good for him. If he receives a littie 
check, even though it may be to bring him to his bearings and turn his thoughts to 
higher things, he is apt to fall into despair. 

50. When we give him a taste(4522) of some Mercy from 
Ourselves, after some adversity has touched him, he is 
sure to say, "This is due to my (merit): I think not that 
the Hour (of Judgment) will (ever) be established; but 
if I am brought back to my Lord, I have (much) good 
(stored) in His sight!" But We will show the 
Unbelievers the truth of all that they did, and We shall 
give them the taste of a severe Penalty. 

4522 When men entertain false ideas of values in life, there are two or three 
possible attitudes they may adopt in reaction to their experiences. In the first 
place, their desire may be inordinate for the good things of this life, and any littie 
check brings them into a mood of despair. See last note. In the second [jlace, if 
their desire is granted, tiiey are puffed up, and think that everything is due to their 
own cleverness or merit, and they forget Allah. Xot only tiiat, but they go a step 
further, and begin to doubt a Hereafter at all! II by chance they lia\e a faint 
gfimmering of tiie Hereafter, whicti ttiey cannot help recognising, they tiiink 
themselves "favoured of Heaven", because of some small favours given to them in 
this life by way of trial. Thus they turn all things, good or evil, away from their real 
purpose, because they are devoted to falsehood. 

51. When We bestow favours(4523) on man, he turns 
away, and gets himself remote on his side (instead 
of(4524) coming to Us); and when evil seizes him, (he 
comes) full of prolonged prayer! 

4523 The last verse and note dealt with men's distortion of the values of life. Here 
we come to men's ingratitude and hypocris\ . 11 tlie\ receive good, they go farther 
away Iroiii Allah, instead of coming nearer to liiiii. 11 they suffer ill, they call on 
Allah and offer prolonged prayers, but it is not sincere devotion and therefore 
worthless. 



339 



The Noble Qur'an 



4524 0' 17:83. 

52. Say: "See ye if(4524-A) the (Revelation) is (really) 
from Allah, and yet do ye reject it? Who is more astray 
than one who is in a schism(4524-B) far (from any 
purpose)?" 

4524-A An argument is now addressed, of a most searching nature. Examine your 
own souls. See if you do not really find something unusual in Allah's Revelation! If 
you do, and yet you reject it, what a terrible responsihilitj' fastens itself on you? 
Could anything be more foolish or more misguided than to reject a Message 
which is transforming the whole world? 

4524-B "If you resist the convictions of the whole world, you are only forming a 
Cave or a narrow obscure sect or schism, which serves no purpose, and is unfit to 
live in the broad light of Universal Religion.' 2:176, n. 176. 



53. Soon will We show them our Signs in the (furthest) 
regions (of the earth), and(4524-C) in their own 
souls, until it becomes manifest to them that this is 
the Truth. Is it not enough that thy Lord doth witness 
all things? 

4524rC4524-C 

54. Ah indeed! Are they in doubt concerning the Meeting 
with their Lord?(4525) Ah indeed! It is He that doth 
encompass all things! 

4525 Short-sighted people may like to think that tliere may be no Increment But 
Judgement is inevitable and cannot be escaped, for Allah "doth encompass all 
things." 



42 . Al Shura (Consultation) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ha Mim(4526) 

4526 Sec Iiirroductioii to S. 10, paragraphs 2-4. 

2. Ain. Sin. Qaf.(4527) 

4527 This Surah has a double set of Abbreviated Letters, one in die first verse, 
and one in this second verse. No authoritative explanation of this second set is 
available, and I refrain from speculation. See Appendix I. 

3. Thus doth (He) send inspiration to thee as (He did) to 
those before thee/-(4528) Allah, Exalted in Power, Full 
of Wisdom. 

4528 Inspiration is lull <>I Power and Wisdom, and both these (|ualities are 
deri\x(l Ironi the Power and \\ isdoni of Allah. Unlike human power, this Power 
is nec cs^ariK !i,oo(\ and niercilul: unlike human wisdom, this Wisdom is 

neeessarih' c()ni])lele and indisputable. 

4. To Him belongs all that is in the heavens and on earth: 
and He is Most High, Most Great.(4529) 

4529 We cannot conceive the distance which separates the Most High from the 
highest of His creatures. Allah Most Great from the greatest of the beings that we 
can imagine. The highest heavens are mentioned in the next verse, as well as the 
noblest creatures that we can imagine, the artels. 

5. The heavens are almost rent asunder from above 
them(4530) (by Him Glory): and the angels celebrate 
the Praises of their Lord, and pray for forgiveness for 
(all) beings on earth:(4531) Behold! Verily Allah is He, 
the Oft-Forgiving, Most Merciful. 

4530 llow can we conceive of sublimit^' and greatness in a higher degree than this, 
that the highest heavens are almost ready to burst asunder by His Glory, which is 
higher than all? 

4531 The angels are the noblest and purest beings of whom we can conceive. 
They reflect on the one side Allah's Glory and Praise, and on the other, two other 
attributes of Allah, that look towards His errir^ creatures, viz.: Forgiveness and 



Mercy. The two sets ol attributes are c<;>ni])lenientar\'. The)' thus ])roclaini in their 
own being and in their ])rayers the (Jrcatness and unbounded (ioodness of Allah. 

6. And those who take as protectors others besides 
Him,-(4532) Allah doth watch over them; and thou art 
not the disposer of their affairs. 

4532 We now come to the contrast, die tolly antl ingratitude ot man. But tiiat 
cannot escape its final doom in the Universal Plan of Allah. Only J udgement rests 
with Allah. A Prophet is not responsible for the conduct of men, in a system 
which permits some limited free will and personal responsibility. 

7. Thus have We sent by inspiration to thee an Arabic 
Qur'an:(4533) that thou mayest warn the Mother of 
Cities(4534) and all around her,- and warn (them) of 
the Day of Assembly, of which there is no doubt: 
(when) some will be(4535) in the Garden, and some 
in the Blazing Fire. 

4533 The point of the Qur'an being in Arabic is that it is plain and intelligible to 
tlie fjcoplc through whom and among whom it was yjromulgated; see next clause. 

4534 The Cit>- of Makkali . See n. 913 to 6:92. This is undoubtedly a Makkan 
verse. Even apart from the Qiblah, Makkah is the centre of Islam, and "all around 
her" is the whole world. 

4535 The contrast is again emphasised, as explained in the Summary. 

8. If Allah had so willed,(4536) He could have made 
them a single people; but He admits whom He will to 
His Mercy; and the Wrong-doers will have no protector 
nor helper. 

4536 a: 5:iH , and n. 751. It is one of the Signs of Allah that lie has made us 
cliilcrcnt, that we ina\' be tried in die exercise of our will, and that we may reach, 
tiirough righteousness and Faitli, our highest development, and enjoy His gifts of 
Mercy and Grace. But we must not become contentious, and fall into evil: we 
must understand our own limitations. Otherwise we shall lose His grace and 
protection. 

9. What! Have they taken (for worship) protectors 
besides Him? But it is Allah,- He is the 
Protector,(4537) and it is He Who gives life to the 
dead: It is He Who has power over all things. 



340 



The Noble Qur'an 



4537 There can be no greater ingratitude or blasphemy than to worship false gods, 
or to seek protection from thii^s that have no power, when Allah— Who has 
power over all things— is always seekir^ to protect and cherish His creatures, and 
placing in their way all the means for attaining the best in them. 

10. Whatever it be wherein ye differ, the decision thereof 
is with Allah. (4538) such is Allah my Lord: In Him I 
trust/ and to Him I turn. 

4538 III ihc highest issues of life men may see things differently. If iheir 
tlifferences arise merely from selfish motives, or narrowness of vision, tliey are 
sinning against their own souls. If their differences arise from sincere but mistaken 
notions, their proper course is not to form divisions and sects, or to increase 
contention and hatred amor^ men, but to leave all things to Allah, trusting in Him 
and turning to Him in all difficulties. The final decision in all things is with Him. 

11. (He is) the Creator of the heavens and the earth: He 
has made for you pairs from among yourselves, and 
pairs among cattle: (4539) by this means does He 
multiply you: there is nothing whatever like unto Him, 
and He is the One that hears and sees (all things). 

4539 The mystery of sex has not only its physical aspects, but its moral and 
spiritn;il aspects, and therefore mankind is in this respect differentiated from the 
low er animals, and among mankind the grades and tHKiJities are suggested h\' the 
plirase "from itmoiig yourscJvcs". As regards cattle, they are sjiecialh' mentioned 
among the animals, as luning special relations with man and specialh' sul)ser\ing 
his needs, not only m the plnsieal sphere, but also in tlie matter of transport, 
which is the key to all ci\ ilisation and culture: Cf. 36:71-73; also 23:21-22, where 
they are compared to ships, tlie symbol of international intercourse. 

12. To Him belong the keys of the heavens and the earth: 
He enlarges and restricts. (4540) The Sustenance to 
whom He will: for He knows full well all things. 

4540 "Sustenance", here as elsewhere, stands for all things that support every phase 
of life, physical, social, intellectual, or spiritual. Cf. 10:59 , n. 1447. The source of 
all gifts is Allah; His bounty is inexhaustible, and He gives to all; but lie does not 
gi\ e to all in the same measure, because, out of the fullness of His knowledge and 
w is(k)ni, I le can judge best what is best for any of His creatures (see also n. 4554 
andn. 17 K)). 

13. The same religion has He established for you as that 
which He enjoined on Noah -(4541) the which We 
have sent by inspiration to thee - and that which We 
enjoined on Abraham, Moses, and Jesus: Namely, that 
ye should remain steadfast in religion, and make no 
divisions therein: (4542) to those who worship other 
things than Allah, hard is the (way) to which thou 
callest them. (4543) Allah chooses to Himself those 
whom He pleases, and guides to Himself those who 
turn (to Him). 

4541 Allah's Religion is the same in essence, whether given, for example, to Noah, 
Abraham, Moses, or Jesus, or to our Prophet. The source of unity is the 
re\elalion from Allah. In Islam it is "established" as an institution, and does not 
remain merely a vague suggestion. 

4542 Faith, Duty, or Religion, is not a matter to dispute about The formation of 
sects is against the very principle of Religion and Unity. What we should strive for 
is steadfastness in duty and faith, and unity among mankind. 

4543 Unity, unselfishness, love for Allah and man— these things are inconsistent 
with selfish a^randizement, unjust suppression of our fellow-creatures, false 
worship, and false conduct to our brethren. Hence the Gospel of Unity, though it 
is in complete accord with the pure pattern after which Allah made us, is yet hard 
to those who love self and falsehood. But Grace is free to all, and in His wise Plan. 
He will specially select Teachers to show the Way to humanity, and no one who 
turns to Him will lack guidance. 

14. And they became divided(4544) only after 
Knowledge reached them,- through selfish envy as 
between themselves. Had it not been for a Word that 
went forth before(4545) from thy Lord, (tending) to a 
Term appointed, the matter would have been settled 
between them: But truly those who have inherited the 



Book after them are in suspicious (disquieting)(4546) 
doubt concerning it. 

4544 Cf. 2:213. If you reject Truth after it has reached you, it can only be through 

selfish contumacy or en\y. 

4545 Cf. 10:19 , and n. 1407. Allah's decree has allowed a certain Term during 
which a sinner has the chance of repentance and forgiveness. Were it not so, sin 
would be punished at once, and the matter would be decided straightaway. So 
also, when people reject Truth from selfish or contumacious motives, they get 
rope: perchance they may repent. 

4546 Cf 1 1:9 and n. 1881. '"I'liose who Im e inherited the Book" are tiie People 
of the Book, of the ages since the Book or Revelation came to tliem. Referring to 
the Jews and Christians contemporary with our Prophet, how true it is that they 
were broken up into hostile sects which hated and persecuted each other! Islam 
came to unite them, and it did. For the present phases of Christianity and Judaism 
are of later growth. 

15. Now then, for that (reason),(4547) call (them to the 
Faith), and stand steadfast as thou art commanded, 
nor follow thou their vain desires; but say: "I believe 
in the Book which Allah has sent down; and I am 
commanded to judge justly between you. Allah is our 
Lord(4548) and your Lord: for us (is the responsibility 
for) our deeds, and for you for your deeds. There is no 
contention between us and you. Allah will bring us 
together, and to Him is (our) Final Goal. 

4547 How beautifully the mission of Islam is commended in this verse! (1) the 
more sectarianism and division there is in the world, the more need is there for 
the Gospel of Unity. (2) It must steadfasdy pursue its way. (3) It must not be 
deflected by wordly or jjolitical motives. (4) Its faith must be directly in Allah and 
in Allah's Re\elation. rhe Book", mentioned here, covers all the revelatitms sent 
by Allah to His prophets. (5) It must judge justiy between warring factions, as the 
Religion of Peace and Unity. 

4548 The mission of Islam is further described. (6) The God whom it preaches is 
not an exclusive God: He is the Lord of the Worlds: to any given person, of 
whatever faith, 'He is your Allah, as well as mine' (7) Our faith is not a (luestion of 
words; it is deeds which decide; each one of us has personal responsil)ility lor his 
own conduct. (8) Phere is no cause of contention whatever, when we preach 
Unity, Truth, and the Hereafter. (9) If you have doubts, the final arbiter is Allah, 
and His Throne is our Cloal. 

16. But those who dispute concerning Allah after He has 
been accepted,-(4549) futile is their dispute in the 
Sight of their Lord: on them will be a Penalty terrible. 

4549 AJier He has been accepted. The disputants are the Unbelievers who 
pugnaciously assault the minds of Believers after the Believers have by conviction 
accepted Faith in Allah as leading to spiritual Light Such disputation is futile. An 
inner spiritual experience can never be shaken by dialectical assaults. On the 
contrary such disputations recoil on the heads of those who indulge in them. 
Allah's Wrath is on them in this life, and the terrible Penalty of the Hereafter must 
inevitably follow their evil plots against Truth. 

17. It is Allah Who has sent down the Book in Truth, and 
the Balance(4550) (by which to weigh conduct). And 
what will make thee realise that perhaps the Hour is 
close at hand? 

4550 Revelation is like a balance, an inshument placed by /Mlali in our hands, by 
which we can weigh all moral issues, all questions of right and wrong in conduct. 
We must do so constandy. For the Judgement in any given case may come at any 
time: it may be quite near, and we must always be prepared. The Balance may 
also refer to the God-given faculty by which man can judge between right and 
wrong. 

18. Only those wish to(4551) hasten it who believe not 
in it: those who believe hold it in awe, and know that 
it is the Truth. Behold, verily those that dispute 
concerning the Hour are far astray. 

4551 The ITnbelievers do not believe in Judgenicnl and laugh at it. They say 
defiantly, "It there is to be a yjunishment, let it come at once!" The tiireefold 
answer lo this will l)e lound in n. 1810 to Willi those who helie\"e, the case is 
different, lliey know that the Hereafter is an awful Realit>', and prepare for it. 
They see clearly on what a wrong track the scoffers are! 



341 



The Noble Qur'an 



19. Gracious is Allah(4552) to His servants:(4553) He 
gives Sustenance(4554} to whom He pleases: and He 
has power and can carry out His Will. 

4552 Ijttil. so kind, ,::;ia( i(nis. and uii(ici\si;ui(ling, ;is to bestow gifts finely suited to 
the needs ol llie I'eeipieiils. For the various meaning of Ijttjf, see n. 2844 to 22:f)8. 
C/'also 12:100. 

4553 "Servants" here seems to include all men, just and unjust, for Allah provided 
for them all (T^ 42:7, 50:29, and 51:56). 

4554 Sustenance, i.e., provision for all needs, physical, moral, spiritual, etc. "To 
whom He pleases" is not restrictive, but modal. 'Allah provides for all, but His 
provision is according to His wise Will and Plan, and not according to people's 
extravagant demands.' He can [irovide for all, l)ecanse He has complete power 
and can carry out His Will. A further comment will be found in the next verse 
rO;/7.4540andn. 4740). 

20. To any that desires the tilth of the Hereafter, We give 
increase in his tilth, and to any that desires the tilth of 
this world. We grant somewhat thereof, but he(4555) 
has no share or lot in the Hereafter. 

4555 i he parable is from tlie efforts of tlie husbandman, who ploughs and 
prepares the soil, saws the seed, weeds in due season, and reaps the harvest You 
reap as you sow. But Allah will add manifold advantages for spiritual tilth. To 
those who are only engrossed in the vanities of this world, something may accrue 
in this world, but the spiritual world is closed to them. 

21. What! have they partners(4556) (in godhead), who 
have established for them some religion without the 
permission of Allah. Had it not been for the Decree of 
Judgment, the matter would have been decided 
between them (at once). But verily the Wrong- doers 
will have a grievous Penalty. 

4556 Nothing can exist without the permission of Allah. Can people, who indulge 
in false worship say: "Why does Allah permit it?" The answer is: "a certain latitude 
is allowed with the grant of a limited form of free will. When the time for 
Judgenient conies, the Punishment is sure." See n. 1810 to 13:6. Decree (or 

Won/) of Judgement. See n. 1407 to 10:19. 

22. Thou wilt see the wrongdoers(4557) in fear on 
account of what they have earned, and (the burden 
of) that must (necessarily) fall on them. But those 
who believe and work righteous deeds will be in the 
luxuriant meads(4558) of the Gardens: they shall 
have, before their Lord, all that they wish for. That will 
indeed be the magnificent Bounty (of Allah.. 

4557 The chief feature of the ])unislinient of v\Tongdoing is that the minds of the 
wrongdoers are hannled w iiii lenor on account of their own guilty conscience, 
rhey cannot possibly escape tlie weight of that terror. 

4558 In contrast with the withering terror of the wrongdoers is the ease and 
rational hajjfjiness of those who do good. "On them shall be no fear, nor shall they 
grieve" ( 2:88 ). Their wills will have been purified, and they shall have all that they 
shall desire, "before their Lord". That is, their highest Bliss will be the sight of their 
Lord. No higher Bounty can they wish for. 

23. That is (the Bounty) whereof(4559) Allah gives Glad 
Tidings to His Servants who believe and do righteous 
deeds. Say: "No reward do I ask of you for this except 
the love of those near of kin. "(4560) And if any one 
earns any good. We shall give him an increase of good 
in respect thereof: for Allah is Oft-Forgiving, Most 
Ready(4561) to appreciate (service). 

4559 Heaven may be pictured lo onr nniuU in various forms. This is one of the 
highest, and Allah announces it freely to tlie righteous. 

4560 No sort of tar^ble reward does the man of God ask for proclaiming the 
Glad Tidings of Allah. But at least he has the right to ask that his kith and kin 
should not persecute him and put all sorts of obstacles in his way, as did the 
Quraysh against the Prophet. The love of kindred may be extended to mean the 
love of our common humanity, for all mankind are brothers descended from 
Adam. Everyone can understand the ordinary love of kindred. (R). 



4561 Cf. 35:29-30, and notes 3915 (for increase) and 3917 (for Allah's 
appreciation of service). 

24. What! Do they say, "He has forged a falsehood 
against Allah.? But if Allah willed. He could seal 
up(4562) thy heart. And Allah blots out Vanity, and 
proves the Truth by His Words. For He knows well the 
secrets of all hearts. 

4562 If anyone has a doubt about a prophet's mission, let him look at the 
fjropliet's life, at his work, at his character. Allah loves Tnith, not Falsehood. 
Allah's aid goes with 'iViitli, not with Falsehood. The beaut\' and ]>o\vei' ol Allah's 
Word cannot be found in Falsehood. The false man's heart would be sealed, not 
expanded to new heights, as is that of the Message-bearer of Allah. 

25. He is the One that accepts(4563) repentance from 
His Servants and forgives sins: and He knows all that 
ye do. 

4563 Whatever the sin. Allah's Mercy is open to sincere Repentance, at all times, 
until the decree of condemnation issues. 

26. And He listens to(4564) those who believe and do 
deeds of righteousness, and gives them increase of 
His Bounty: but for the Unbelievers their is a terrible 
Penalty. 

4564 To the prayers of the righteous He listens, and He gives them of His Bounty 
beyond their deserts. Every time they do a htde good, they are increased in their 
goodness. Every right impulse or aspiration is strengthened and leads to 
progressive spiritual advancement 

27. If Allah were to enlarge(4565) the provision for His 
Servants, they would indeed transgress beyond all 
bounds through the earth; but he sends (it) down in 
due measure as He pleases.(4566) For He is with His 
Servants Well-acquainted, Watchful. 

4565 It may be objected that all prayers, even ol good ])e<)])le, are nol answered. 
The re[)ly is: (1) that even everyone who is good does nol necessarily know what is 
best tor him, tor the \alues in this lile are curioush' distorted; and (2) on account 
of their want ot knowledge, if eveiyone got all he asked for, tliere would be chaos 
and coniusion, and "transgression beyond bounds through the earth", for the 
different interests are so intermingled and balanced that some measure must be 
observed in granting people's wishes. This measure is best supplied by the 
watchful care of Allah and His perfect knowledge of all our real needs. 

4566 As He pleases is here almost equivalent to as He thinks best 

28. He is the One that sends down rain (even) after 
(men) have given up all hope,(4567) and scatters His 
Mercy (far and wide). And He is the Protector, Worthy 
of all Praise. 

4567 That men should get such a blessing as rain when tliey expect it according to 
ordinary calculations of probabilities does not impress them, as it is a daily 
occurrence. But Allah's mercy is more than this. It comes to our aid even when all 
hope is lost, and gives us new chances and new openings where we least expect 
them. His quality of cherishing and protecting His creatures is alvrays active, and 
what higher praise can we give? 

29. And among His Signs is the creation of the heavens 
and the earth, and the living creatures(4568) that He 
has scattered through them:(4569) and He has power 
to gather them together when He wills. 

4568 Diihhnliui: bcasis, In ing, crawling crealures ol all kinds: sec ii. l(i() lo 2:164. 
Similarly in 2 1: l.i, and oilier passages, ihe word is used lor In ing crealures of all 
kinds, lite generally, whose material hasis is the iiiysterioiis thing which science 
calls protoplasm. The more our biological knowledge increases, the more do we 
marvel at the unity of Life on the one hand, and its diversity on the other. 

4569 Lile is not confined to our one little planet. It is a \"er\' old speculation to 
unaginc ^oinc hie like human lite on the plane! Mars. Lliougli no scieiitiiic 
(ieinoiislialion is ]K)ssii)le, it is reasonable to su])])ose lliat lile in some loriii or 
other is scaltcred through some ot the millions ot liea\eniy Ixxlies scattered 
through space. What wondertui Sign of Allali! die Almighty' Who created such 
countless beings has surely the power to brir^ them together. 



342 



The Noble Qur'an 



30. Whatever misfortune happens to you, is because on 
the things your hands(4570) have wrought, and for 
many (of them) He grants forgiveness. 

4570 All evil, all sorrow, all ])aiii and aOliction, arc things not normal, things 
twisted from tlic pure and holy nature as created l)y Allah's hands. As tar as man is 
concerned, his misfortunes are but the consequences of the things he has done, 
He must bear personal responsibility for them and not throw the blame on others. 

31. Nor can ye frustrate (aught), (fleeing) through the 
earth;(4571) nor have ye, besides Allah, any one to 
protect or to help. 

4571 Every evil deed or word or thought must have its evil consetiuences: but if 
Allah forgives anytliing-and He forgives much-let no one imagine that he has 
<lefeated-or can delcat-Allah's Will or Plan. The only help or protection that is 
T)ossil)le is from Allah. Cf. 29:22. 

32. And among His Signs are the ships, smooth- 
running(4572) through the ocean, (tall) as mountains. 

4572 The great and stately ships are appealed to again and again as being among 
the Signs of Allah, from many aspects. The aspect referred to here is how the 
great sailing ship runs prosperously as long as "the breath of heaven fill the sail", 
and what a miserable helpless creature she becomes when she once becomes 
becalmed. Students of English literature will remember the striking picture which 
Coleridge draws in his "Rime ol tlic Ancient Mariner." The becalmed ship is as it 
were in the grip ot Death l)ecause ol the crime which the sailor had committed, 
and his mind feels ])s\'chologically the lull lorce ol the Sign. B\' analogy we can 
apply tliis to other cratt; tlie steamer is not tree from otlier dangers of the sea, nor 
aircraft from numerous dangers of the air. 

33. If it be His Will He can still the Wind: then would they 
become motionless on the back of the (ocean). Verily 
in this are Signs for everyone who patiently(4573) 
perseveres and is grateful. 

4573 If we study such Signs in the right spirit, we learn the highest lessons for our 
spiritual life: on the one hand, yjatient y)erse\'erancc ivith reliance on Allah, and on 
the other a feeling or attitude of grateful thanks to Allah, that lie enables us to 
achieve so much in spite of our shortcomings, and forgives in us so much that 
deserves punishment and disaster. 

34. Or He can cause them to perish because of the (evil) 
which (the men) have earned; but much doth He 
forgive. 

35. But let those know, who(4574) dispute about Our 
Signs, that there is for them no way of escape. 

4574 If we treat Allah's Signs in the wrong sjiirit, i.e., contumacioiish' reject them 
or conslanlh' dis])ute al)out ihem instead ol Irving to understand them, we are told 
tliat such tactics will avail us notiiing: we carmot escape tiie consequences ot our 
sins. The only way to escape is by repentance on our part and the grant of mercy 
by Allah. 

36. Whatever ye are given (here) is (but) a 
convenience(4575) of this life: but that which is with 
Allah is better and more lasting: (it is) for those who 
believe(4576) and put their trust in their Lord: 

4575 Any good (or ill) which is our lot is only a temporary phase to serve the 
convenience of this life, But there is a higher good, which comes from Allah's own 
Presence. Such good is both superior in quality', and more permanent. In the 
same way, any ills that we may suffer in tiiis life, have reference only to the 
conditions of this our life of probation. The ills that we "earn" in our spiritual Life- 
such as deprivation of Allah's Grace— are far more momentous and permanent 

4576 The higher and more permanent gifts which come from Allah's Presence are 
for those who truly worship and serve Allah. These are described by nine of their 
characteristics: viz. (1) they have Faith: and it follows that (2) they trust in Allah, 
instead ol running aflcr false standards or values: (3) they eschew the more serious 
offences against Allah's l^nv, and of course keep clear of any offences against sex 
("shameful deeds"); ( i) while knowing tiiat they are not tiienisehes perfect, the\' are 
ready to forgi\e others, even though they are sorely died witii anger and 
provocation; for the rest see n. 4578. 



37. Those who avoid the greater(4577) crimes and 
shameful deeds, and, when they are angry even then 
forgive; 

4577 Here we are speaking of the ordinary' man or woman who tries to follow 
/Mlali's Law: he or she is not perfect, but at least eschews the major breaches of 
conduct For those higher in spiritual degree there is of course a stricter standard. 
But all are entided to the blessir^ of Islam, whatever their degree. 

38. Those who hearken(4578) to their Lord, and 
establish regular Prayer; who (conduct) their affairs 
by mutual Consultation;(4579) who spend out of what 
We bestow on them for Sustenance; 

4578 Continuing the ennmeratitm <)f the characteristics described in n. 4,576. 
above, we have the following further (lualities in those who wish to sen'c Allah. (5) 
They are ready al all times to hearken to Allah's Signs, or to listen to the 
admonitions of pro])hets of Allah, and lo follow die true Path, as lhe\' understand 
it: (6) diey keep personal contact witii Allah, by habits of Prayer and Praise; (7) 
their conduct in life is open and determined by mutual Consultation between 
those who are entided to a voice, e.g., in private domestic affairs, as between 
husband and wife, or other responsible members of the household: in affairs of 
business, as between partners or parties interested: and in State affairs, as between 
rulers and ruled, or as between different departments of administration, to reserve 
the unity of administration: (8) they d<) not forget Charity, or the help due to their 
weaker brethren, out of the wealth or gifts or talents or opportunities, which Allah 
had ])ro\ided lor thenisehes: and (!)) when oilier ])eoplc use iheni (les]>itelully, 
they are not cowed down or terrorised into submission and acceptance of evil, but 
stand up for their rights within the Umits mentioned in verse 40. (R). 

4579 Consultation. This is the keyword of the Surah, and suggests the ideal way in 
which a good man should conduct his affairs, so that on the one hand, he may 
not become too egotistical, and, on the other, he may not lightly abandon the 
responsibilities which devoh e on him as a Personalit"\' whose development coimts 
in the sight of Allah. See the points in head (7) under n. 4578 above. This 
principle was applied to its fullest extent by the Prophet in his private and public 
life, and was fully acted upon by the early rulers of Islam. Modem representative 
government is an attempt-by no means perfect-to apply this principle in State 
affairs. See my Religion Polity of Islam, 

39. And those who, when an oppressive wrong is 
inflicted on them, (are not cowed but) help and defend 
themselves.(4580) 

4580 This follows from tiie high value attached to an individual soul's Personality 
in Islam. Cf. last note. There are four possible situations that may arise: an 
individual nia\' luue to stand up against an o])pressor (I) lor his own lraiii])led 
riglits, or (2) for the rights of otlier witiiin his ken; or (8) a community' may have 
similarly to stand up for its own rights collectively, or (4) for the rights of others. 
Nos. 2, 3. and 4 are considered highly meritorious for all, though few have the 
courage or the spirit to rise to so high a standard. No. 1 is specially liable to abuse 
on account of man's selfishness; Nos. 2, 3 and 4 are also abused by men 
pretending to motives of public good when they are serving their own personal 
interests or idiosyncrasies; hence the qualifications mentioned in the next four 
verses and the notes thereto. 

40. The recompense for an injury is an injury equal 
thereto(4581) (in degree): but if a person forgives 
and makes reconciliation, his reward is due(4582) 
from Allah, for (Allah) loveth not those who do 
wrong. (4583) 

4581 See last note. When you stand up for rights, either on private or public 
grounds, it may be through processes of law, or by way of private defence insofar 
as the law pennits private action, but in all cases you must not seek a 
compensation greater than the injury suffered. The most you can do is to demand 
equal redress, i.e. a harm equivalent to the harm done to you. Even this may serve 
to curb your unregenerate soul, or a community bent on revenge. But the ideal 
mode is not to slake your thirst for vengeance, but to follow better ways leading to 
the reform of the offender or his reconciliation. See 41:84, and 23:96. Y<)u can 
tike steps to prevent repetition, by physical or moral means; ihe l>esl moral means 
would be to turn hatred into friendship by forgiveness and love. In that case the 
compensation or reward (if we must use such terms) is infinitely greater, for it wins 
the good pleasure of Allah. 

But this active righting of wrongs, whether by physical or by moral or spiritual 
means, which are commended as better, is an antithesis to the monkish doctrine, 
when you are smitten on one cheek, to turn the other also. This would not 
suppress, but encourage wrongdoing. It is practised by none but poltroons, and is 
preached only by hypocrites, or men who vrant to make slaves or others by 



343 



The Noble Qur'an 



depriving them of the power of self-defence. It occurs in two of the four canonical 
Gospels (Matt. 5:39 , and Luke 6:29 ), but we need not therefore assume that it 
was preached by Jesus. 

4582 To love Allah is tlie highest motive of our conduct, for it leads to the love of 
Allah's creatures; to win the approbation and love of Allah, is the highest reward, 
far transcending any compensation or satisfaction we can obtain in this life. 

4583 Allah does not love those who do wrong. If, therefore, we tolerate wTong, or 
encourage wrong by allowing it to run rampant when we can prevent it, we fail in 
our duty to Allah. 

41. But indeed if any do help and defend themselves 
after a wrong (done) to them, against such(4584} 
there is no cause of blame. 

4584 Such people are not to be blamed, though tlie>' are following the lower law. 
The blame is on those who arrogantiy ride roughshod over the land, oppressing 
people with grievous wrong. See next verse. 

42. The bfame is only(4585) against those who oppress 
men and wrong-doing and insolently transgress 
beyond bounds through the land, defying right and 
justice: for such there will be a penalty grievous. 

4585 The fact that men seek the lower rather than the higher Law is itself a result 
of arrogant wrongdoing of which the type was the Pharaoh who claimed to be 
"your Lord Most High" and oppressed the Israelites, and kept his own people 
imdcr slaver\' and subjection, and the false glamour of magic and deception. 

43. But indeed if any show patience and forgive,(4586} 
that would truly be an exercise of courageous will and 
resolution in the conduct of affairs. 

4586 It is harder to be patient and torgi\"e, and yet to get wrongs righted, as was 
done by the Prophet, than to bluster about and "punish the guilty" or "teach them 
lessons*. It may look like futility or lack of purpose, but in reality it is the highest 
and noblest form of courage and resolution. And it may carry out the purpose of 
reform and the suppression of evil even better than stem punishment. The 
gendeness of innocence often "persuades where stronger measures fail," But of 
course circumstinces alter cases, and there is some allowance also to be made for 
the personal e<iuatiou of the men you Im e to deal viith: in some cases severity 
may be caUed lor, bu( it should be Ironi a stricl judicial motive, and not merely 
h'oni ])ersonal anger or s])ite or lower nioti\"e in disguise. 

44. For any whom Allah leaves astray, there is no 
protector thereafter. And thou wilt see the Wrong- 
doers, when in sight of the Penalty, Say: "Is there any 
way(4587) (to effect) a return?" 

4587 When the actual consequences of evil are in sight, the foolish sinner wishes 
that it were possible to get back to the life of probation. But he neglected or 
abused it and rejected Allah's Grace all the time. How can he then be restored to a 
closed chapter of his life? 

45. And thou wilt see them brought forward to the 
(Penalty), in a humble frame of mind because of 
(their) disgrace,(4588) (and) looking with a stealthy 
glance. And the Believers will say: "Those are 
indeed(4589) in loss, who have given to perdition 
their own selves and those belonging to them on the 
Day of Judgment. Behold! Truly the Wrong-doers are 
in a lasting Penalty!" 

4588 They were very arrogant in their probationary life. Now will they be 
humbled to the dust. And they will be in utter despair and misery. They will not 
be able to see the favours and good things of the other life (Cf. 20:124-126). Even 
their misen', which wiW face them as a tenible Realit\', they will only be able to 
look at askance, so thoroughly cowed will be their spirit. 

4589 rhis will be their thought, and their realised experience: 'after all, any 
troubles and sorrows, any persecutions and taunts which they suffered in the life 
of probation from the enemies of truth, were of no consequence; the real loss was 
that revealed at the Judgement at the restoration of true values; the wicked and the 
arrogant have lost tiieir own souls, and have brought to perdition all who attached 
themselves to them and followed their evil ways; and this Penalty is one that will 
endure! How much more real it is!' 



46. And no protectors have they(4590) to help them, 
other than Allah. And for any whom Allah leaves to 
stray, there is no way (to the Goal). 

4590 The arginnent begiui in \ci^c I I .ihiiw i^ here rouiulcd oil. II once men 
tinally cut tiiemselves ott from yVllah's guidance and care, tiiey will have no 
protection whatever. All their false objects of worship will only mislead them 
further and further. How they will wish the fact blotted out when they are in sight 
of Judgement, and \ aiiily wish for time to be reversed! They will be in the Fire, 
while the men whom they (!es])ised and rejected will have reached the final Goal! 
For them there will l)e no such \va\ !' 

47. Hearken ye to your Lord, before there come a Day 
which there will be no putting back, because(4591) of 
(the Ordalnment of) Allah, that Day there will be for 
you no place of refuge nor will there be for you any 
room for denial(4592) (of your sins)! 

4591 The Day of Judgement is inevitable. Allah has ordained it, and it cannot in 
any way be put back. 

4592 At Judgement no one can escape the consequences of his crimes or deeds. 
And no one can disavow them or deny them, or by any chance pretend that they 
do not apply to him. 

48. If then they run away. We have not sent thee as a 
guard over them. (4593) Thy duty is but to convey (the 
Message). And truly, when We give man a taste of a 
Mercy(4594) from Ourselves, he doth exult thereat, 
but when some ill happens to him, on account of the 
deeds which his hands have sent forth, truly then is 
man ungrateful! 

4593 The warning is now given, that men may repent and do good, and pray for 
Allah's Mercy and Grace. If the warning is not heeded or is rejected, the prophet 
of Allah is not l esjjonsible for bringing about the Penalty or for forcing people to 
come to the right I'alli. He i^ nol a guard set over them to free them from the 
need of exercising tiieir limited tree will. (R). 

4594 Cfl 30:36. It is a sad reflection that men, when they receive some gift out of 
Allah's Mercy, exult in their good fortune and al(nl)ute it to some merit in 
tiiemselves, instead of to the Grace and Merc\" ol Allah, thus missing the real 
lesson of Lite. On tiie other hand, when the\' arc m Irouble. due to their own 
errors and shorlcoiniiigs, the\' iail iiilo des])air and blame Allah, instead of 
blaming tiiemselves. This is rank ingratitude. So tiiey miss the true lesstm of Life 
in that case also. 

49. To Allah belongs the dominion of the heavens and the 
earth. He creates what He wills(4595) (and plans). He 
bestows (children) male or female according to His 
Will (and Plan), 

4595 Verses 49-,*5() deal, in tiieir ordinary meaning, witii iVllah's creative power 
replete with knowledge and continued purpose, contrasted with man's instincts 
and gropings after knowledge. The mystery of sex and parenthood is referred to in 
a new light With reference to children, a parent is often spoken of as the "author" 
of their being. The gix>v\tli of pofjulation and the projjoition of males and females 
in it lia\"e \arious sociological and psychological implications; \'et how littie do 
[larents really know about them? The knowledge ot science as regards tiie 
delermiiialioii ol sex in tiie embryo Is practicalh' nothing. E\eii il ad\anciiig 
knowledge threw light on what ma\' be called the mechanical aspects ot the 
{Question, the protounder problems touched by it are beyond tiie reach of man. 
Yet they are not governed by chance. Allah has a meaning and purpose in all 
things, and His power is complete to carry out His purpose. 

50. Or He bestows both males(4596) and females, and 
He leaves barren whom He will: for He is full of 
Knowledge and Power. 

4596 To jjarents themseh es il is a mysteiy why a male or teniale child is given at 
aii\' l)irlh, or how the l)alaiK"e ol the two sexes is made u]) in a faniih' or in large 
gTou])s ol mankind, or wli\' m some rasc>, ihc woiiib is barren and llic would-be 
])areiits are denied the jo\s and res]>onsibilities ol ])areiilliood. liiil each iiidi\idual 
human soul is ])recious in tiie Plan ot Allah, and all these \iiriatioiis, besides their 
reactions on parents and on society', have a pur()ose to lullil in tiie large Plan of 
Allah. 



344 



The Noble 



Q u r ' a n 



51. It is not fitting(4597) for a man that Allah should 
speak to him except by inspiration, (4598) or from 
behind a veil,(4599) or by the sending of a 
Messenger(4600) to reveal, with Allah. s permission, 
what Allah wills: for He is Most High, Most Wise. 

4597 U'his leads iis on to the higher spiritual meaning oi \'erses as leading 
up to verses 51-,53. Man is but a speek in Allah's creation. His growth and family 
relationships are not by any means comparable to Allah's creative acts, whose 
various stages are referred to in n. 120 to 2:117, n. 916 to 6:94, and n. 923 to 6:98. 
That being so in the mysteries of man's daily life, how much more profound is the 
contrast between man and Allah in the apprehension of the higher spiritual 
problems concerned with Re\'elation? How can man be fit to speak to Allah? He 
is not fit Bui ihere are ihree \va\s in which Allah, in His infinite Mercy, 
communicates with man, as described in verses ,')l-,')3. 

4598 Allah is Most High, Most Wise: man is, in spite of his high destiny, often the 
lowest of the low (95:5). Yet Allah, out of His infinite Mercy and Grace, has 
bestowed His Revelation on man. How does it come about? Three ways are 
mentioned: (1) Wahy, Inspiration: (2) from behind a veil; and (3) by the sending 
of a Messenger: see the notes following. 



WiiJiy, Inspiration, is interpreted to be of two kinds: (1) a suggestion thrown by 
Allah into the heart or mind of man, by which man understands the substance of 
the Message, whether it is a command or prohibition, or an explanation of a great 
truth; and (2) verbal or literal inspiration, by which the actual words of Allah are 
conveyed in human language. (R). 

4599 Behind a veil: not of course a material veil, but the mystic veil of Light (R) . 

Saliili Muslim relates a tradition that the Prophet said: "His veil is light were He 
to withdraw it then would the august splendors of His countenance surely 
consume everythir^ that comes within His Sight" (R). 



4600 Messenger: Rasul the angel Gabriel, through whom the revelations were 
given to the Prophet. These spiritual visions, conveying the message of Revelation, 
are the basis of the Qiu 'an. 

52. And thus have We, by Our Command, sent inspiration 
to thee: thou knewest not (before)(4601) what was 
Revelation, and what was Faith; but We have made 
the (Qur'an) a Light, wherewith We guide such of Our 
servants as We will; and verily thou dost guide 
(men)(4602) to the Straight Way,- 

4601 Before the receipt of his mission in his fortieth year, the Prophet though a 
man of steadfast virtue and purity and unflinching in his search for Truth (see C. 
22-28), was yet unac(|uainted with Revelation in the highest sense of the term and 
with the certainty that comes from perfected Faith, or realised nearness to Allah. 
Riili, which 1 ha\e here transhiled Inspn'alion has also been understood b\' some 
Commentators to refer to tlie angel Gabriel, tlie vehicle ot Revelation. The Light 
of the Qur'an made all things clear to man, and to the world. 

4602 The Qur'an and the inspired Prophet who [jroclaimed it are here identified. 
They were a Guide to men, showing the Straight Way . This Way is described in 
various ways: for example, see 1:6, and n. 22; 18:1-2, and notes 2326-2327; and 
90:11-18. 

53. The Way of Allah,(4603) to Whom belongs whatever 
is in the heavens and whatever is on earth. Behold 
(how) all affairs tend towards Allah. 

4603 The most comprehensive description of the Straight Way is that it is the 
Way of Allah, tlie Way of the Universal Law; for Allah is the source, centre, and 
goal of all things in heaven and earth. Everything goes back to Him. According to 
our own understanding we make our own laws, our own standards, and our own 
institutions. But the ultimate test of their validity or authority is Allah's WiU, as 
revealed to us by His Revelation. 



43 . Al Zukhruf (The Gold Adornments) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ha Mim(4604) 

4604 Ahl)re\"iale(l Leilers: see Introduction to S. 10, paragraphs 2-4. 

2. By the Book that makes things clear,- 

3. We have made it a Qur'an In Arabic,(4605) that ye 
may be able to understand (and learn wisdom). 

4605 0" 42:7, n. 4533. 

4. And verily, it Is in the Mother of the Book,(4606} in 
Our Presence, high (in dignity), full of wisdom. 

4606 O: 8:7, n. 847; and 18:89 , n. 1864. The Motlier of tlie Book, the 
Foundation ot Revelation, the Presened 4'ablet L:nv]iitl Mitlifuz, 85:22), is the 
core or essence o! Re\"elation, the original jirinciplc or tbuntainhead ot Allah's 
Eternal and l 'ni\"ersal Law. From ihis lounlainhead are derived all streams ol 
knovvledi;e and \\isdom, lha! How dirougli 4"ime and iced the inlelligence ol 
created minds. The Mother ot tlie Book is in Allah's own Presence, and its dignity 
and wisdom are more than all we can think of in the spiritual world. 



5. Shall We then(4607) take away the Message from you 
and repel (you), for that ye are a people transgressing 
beyond bounds? 

4607 In vouchsating Re\elation, what an inestimal>le Mercy has Allah conferred 
on mankind! Yet so many deluded souls are ungrateful, and ignore or oppose its 
teachii^. If it were not for His attributes of Forgiveness and Forbearii^ He would 
be justified in withdrawing that Light, but He continues to shed it, that all who will 
may come and be blessed by it 

6. But how many were(4608) the prophets We sent 
amongst the peoples of old? 

4608 In spite of, or because of, man's obstinate and rebellious nature, Allah sent 
prophet after prophet to the peoples of old, but there was among them always a 
party that ridiculed them and treated Allah's Signs as naught 

7. And never came there a prophet to them but they 
mocked him. 

8. So We destroyed (them)- stronger in power than 
these;- and (thus) has passed on(4609) the Parable of 
the peoples of old. 

4609 '^i'he result ot rebellion was deslruclion. .'Vnd the pagan Makkaii generation 
contemporar\' witii the Prophet are reminded that die peoples of old who were 
destroyed were, many of them, more powerful tlian they, antl tliat tiiey, in 
disobeying Allah's Law, were inviting the same fate for themselves. The events of 
the past have become Parables for the present and the future. 



345 



The Noble Qur'an 



9. If thou wert to question them, 'Who created the 
heavens and the earth? ' (4610) They would be sure to 
reply, 'they were created by (Him), the Exalted in 
Power, Full of Knowledge';-(4611) 

4610 Cf. 29:61, 29:68 and n. 349H; and 31:2.5 and n. 8613. This class of men 
acknowledge Allah's Power and Allah's Knowledge or Wisdom, but do not realise 
Allah's infinite Mercy and care for His creatures. 

4611 Note the beautiful rhetorical figure of s]>ccch here. The reply of the 
inconsistent men who do not follow Allah's l^iw is turned against themselves. 
When they acknowledge Allah's Power and Knowledge, their speech is 
interrupted, and the concomitant (jualities ot Allalis Mercy and care of His 
creatures, with pointed reference to the inconsistent ones themselves, is set out in 
eloquent terms, as completing what they themselves had said, and the right course 
of conduct is pointed out to them (verses 10-14). 

10. (Yea, the same that)(4612) has made for you the 
earth (like a carpet)(4613) spread out, and has made 
for you roads (and channels) therein, in order that ye 
may find guidance (on the way); 

4612 See last note. 

4613 CI. 2():.)'-l and n. '2576. Milmcl, a carpet or bed spread out, implies not only 
freedom ot movement but rest also. The 'roads an<l channels' carry out tlie idea of 
communications and include land routes, sea routes, and airways. 

11. That sends down (from time to time) rain from the 
sky in due measure;-(4614) and We raise to life 
therewith a land that is dead; even so will ye be raised 
(from the dead);-(4615) 

4614 In due measure: i.e., according to needs, as measured by local as weU as 
universal considerations. This applies to normal rainfall: floods and droughts are 
abnormal conditions, and may be called unusual manifestations of His power, 
fulfilling some special puryjose that we may or may not understand. 

4615 1 he clause ';Viid We raise .. . (from the dead)' is parenthetical. CL 3,5:9, n. 
3881. Note the transition from the third to the first person, to mark the 
Resurrection as a special act of Allah as distinguished from the ordinary processes 
of nature ordained by Allah. 

12. That has created pairs(4616) in all things, and has 
made for you ships and cattle(4617) on which ye ride, 

4616 O'n. 2578 to 20:53. Also see 36:36, n. 3981. 

4617 By analog)- all means of transport, including horses, camels, ships, steamers, 
railways, aeroplanes, airships, etc. The domestication of animals as well as the 
invention of mechanical means of transport require a skill and ingenuity in man, 
which are referred to Allah as His gifts or endowments to man. 

13. In order that ye may sit firm and square on their 
backs, and when so seated, ye may celebrate the 
(kind) favour(4618) of your Lord, and say, "Glory to 
Him Who has subjected these to our (use), for we 
could never have accomplished this (by ourselves), 

4618 See last note. People of understanding attribute all good to its true and 
original source i7z.; Allah. 

14. "And to our Lord, surely,(4619) must we turn back!" 

4619 Men of understanding, every time they take a journey on earth, are 
reminded of that more momentous journey which they are taking of the back of 
Time to Eternity. Have they tamed Time to their lawful use, or do they allow 
Time to run away with them wildly to where they know not? Their goal is Allah, 
and their thoughts are ever with Allah. 

15. Yet they attribute(4620) to some of His servants a 
share with Him (in his godhead)! truly is man a 
blasphemous ingrate avowed! 

4620 As a cxmtrast to the men ol true understanding are the ungrateful 
blasphemous creatiux's, who oiler a share in godhead to others besides Allah! 
They imagine sons and daughters to Allah, and lorgel the true lesson ol ihe whole 
of Creation, which points to the Unity of Allali. Uliis tiieme is further developed 
in the following Section. 



16. What! has He taken(4621) daughters out of what He 
himself creates, and granted to you sons for choice? 

4621 To imagine goddesses (female gods) or mothers or daughters to Allah was 
particularly blasphemous in the mouths of people who held the female sex in 
contempt Such were the pagan Arabs, and such (it is to be feared) are some of 
the modems. They vdnce when a daughter is bom to them and hanker after sons. 
With that mentality, how can they attribute daughters to Allah? 

17. When news is brought(4622) to one of them of (the 
birth of) what he sets up as a likeness to ((Allah)) 
Most Gracious, his face darkens, and he is filled with 
inward grief! 

4622 Cf. 16:57-59 and notes. With scathing irony it is pointed out that what they 
hate and are ashamed of for themselves they attribute to Allah! 

18. Is then one brought up(4623) among trinkets, and 
unable to give a clear account in a dispute (to be 
associated with Allah.? 

4623 The softer sex is usually brought up among trinkets and omaments, and, on 
account of the retiring modesty which for the sex is a virtue, is unable to stand up 
boldly in a fight and give clear indications of the will to win. Is that the sort of 
quality to be associated with Allah? 

19. And they make into females angels who themselves 
serve(4624) Allah. Did they witness their creation? 
Their evidence will be recorded, and they will be 
called to account! 

4624 Angels for grace and jnirity may be comjjared to the most graceful and 
purest forms we know. But it is wrong to atlnhute sex to iheni. They are servants 
and messengers ot Allah and so lar Ironi being rivals seeking worship, are always 
engaged in de\<;>hon and ser\"ice. It an\' jiersons in\'ent blas])heniies about Allah, 
such blasphemies will form a big blot in tlieir Book of Deeds, and they will be 
called to account for them. 

20. ("Ah!") they say, "If it had been the Will(4625) of 
(Allah) Most Gracious, we should not have worshipped 
such (deities)!" Of that they have no knowledge! they 
do nothing but lie!(4626) 

4625 Worsted in argument they resort to a dishonest sarcasm. We worship these 
deities: if Allah does not wish us to do so, why does He not prevent us?" In 
throwing the responsibility on Allah, they ignore the Umited free will on which 
their whole life is based. They are really playing with tmth. They are arguing 
against dieir own knowledge. They have no authority in any scripture, and indeed 
they are so slippery that they hold fast to no scripture at all. 

4626 0^6:116 

21. What! have We given them a Book before this, to 
which they are holding fast? 

22. Nay! they say: "We found(4627) our fathers 
following a certain religion, and we do guide ourselves 
by their footsteps." 

4627 Then comes the argument about ancestral custom, which was re[)udiated by 
Abraham (see verses 26-28 below). Indeed a good reply to ancestral custom hi the 
case of the Arabs was the example of Abraham, the True in Faith, for Abraham 
was the common ancestor of the Arabs and the Israehtes. 

23. Just in the same way, whenever We sent a Warner 
before thee to any people, the wealthy ones among 
them(4628) said: "We found our fathers following a 
certain religion, and we will certainly follow in their 
footsteps." 

4628 It is some ])ri\ ileged ])osihon, and not ancestral custom, which is really at the 
bottom ot much falsehood and hypocrisy in the world. This has been again and 
again in religious history. 

24. He said: "What!(4629) Even if I brought you better 
guidance than that which ye found your fathers 



346 



The Noble Qur'an 



following?" They said: "For us, we deny that ye 
(prophets) are sent (on a mission at all)." 

4629 The Warner or messenger pointed out the merits an<l the truth of his 
teaeliiug, and how superior it was to what they ealled their aneestral etistoms. But 
they denied his mission itseli or the \ahdily ol an\' sueh mission, hi other words 
they ciid not beUeve in inspiraUon or revelation, and went on in tlieir evil ways, 
with the inevitable result that they brought themselves to destruction. 

25. So We exacted retribution from them: now see what 
was the end of those who rejected (Truth)! 

26. Behold! Abraham said(4630) to his father and his 
people: "I do indeed clear myself of what ye worship: 

4630 The [jlea of aneestral ways is reliited by the example of Abraham, in two 
ways: (1) he gave up the ancestral cults followed by his father and his people, and 
followed the true Way, even at some sacrifice to himself; and (2) he was an 
ancestor of the Arabs, and if the Arabs stood on ancestral ways, why should they 
not follow their good ancestor Abraham, rather than their bad ancestors who fell 
into evil? See n. 4627 above. The incident in Abraham's story referred to here will 
be found hi 21:.'51 -70. 

27. "(I worship) only Him Who made me, and He will 
certainly guide me." 

28. And he left it as a Word(4631) to endure among 
those who came after him, that they may turn back (to 
Allah.. 

4631 Won/: i.e., rlic (J()S])cl ol I 'nih", i7z.,.' "I wor^liip onK' Ilini W'lio iiiiulc 
mc", ;is in verse 27. This was his tcaeliiiif;, and tliis was his legacy to tliose who 
followed him. He hoped that die\ would keep it sacred, and uphold die standard 
ofUiiih-. Cf.C. 7-H. C.y/also 87:108-1 11. 

29. Yea, I have given(4632) the good things of this life to 
these (men) and their fathers, until the Truth has 
come to them, and a messenger making things clear. 

4632 Note the first person singular, as showing Allah's personal solicitude and 
care for the descendants of Ahraham in hoth hranches. The context here refers to 
tlie prosperity enjoyed by Makkah and the Makkans until tliey rejected the truth 
of Islam when it was preached in their midst by a messenger whose Message was 
as clear as the light of the sun. 

30. But when the Truth came to them, they said: "This is 
sorcery, and we(4633) do reject it." 

4633 When tlie pagan Makk;ins could not understan<l tlic wonderful power and 
authority with which the Prophet preached, they called his God-given influence 
sorcery! 

31. Also, they say: "Why is not this Qur'an sent down to 
some leading man in either of the two(4634) (Chief) 
cities?" 

4634 The world judges by its own low standards. From a worldly point of view, the 
Prophet was poor and an orjjhan. Why, they thought, should he be so richly 
endowed in spiritual knowledge and ]K)\\cr:' 11 such a gift had to come to a man 
among them, it was the right (they foolishly said) of one of the chiefs in either the 
sacred city of Makkah , or the fertile garden-city of Ta'ifl 

32. Is it they who would portion out the Mercy of thy 
Lord?(4635) It is We Who portion out between them 
their livelihood in the life of this world: and We raise 
some of them above others in ranks, so that some may 
command work from others. But the Mercy of thy Lord 
is better than the (wealth) which they amass. 

4635 That is, s])inUial gifts, those connected with Revelation. Wlial audacih" or 
folly in them to claim to di\ide or distribute them among themsehes? 'Hiey may 
think they are disti ibuting die good tilings of this world among themselves. In a 
sense that may be true, but even here, their own power and initiative are very 
limited. Even here it is Allah's Will on which all depends. In His wisdom Allah 
allo^vs sonic lo grow in power or riches, and command work from others, and 
various relaii\c ij,ra(laU()iis are established. Men scramble for these good things of 
this world, but tliey are of no value compared to the spiritual gifts. 



33. And were it not that(4636) (all) men might become 
of one (evil) way of life. We would provide, for 
everyone that blasphemes against ((Allah)) Most 
Gracious, silver roofs for their houses and (silver) 
stair-ways on which to go up, 

4636 So little \'alue is attached in die spiritual world to siK er or gold, or worldly 
ranks or adornments, tliat they would freely be at the disposal of everyone who 
denied or l)lasphemed Allah, were it not that in that case there would be too great 
teniiJtation placed in the way of men, for they might all scramble to sell their 
spiritual life for wealth! They might have silver roofs and stairways, silver doors 
and thrones, and all kinds of adornments of gold. But Allah does not allow too 
great a temptation to be placed in the path of men. lie distriiiutes these things 
differendy, some to unjust men, and sonic to just men, in x anous degrees, so that 
the possession of these is no test eitlier of an unjust or a just life. His wisdom 
searches out motives far more subtie and delicate than any we are even aware of. 

34. And (silver) doors to their houses, and thrones (of 
silver) on which they could recline, 

35. And also adornments(4637) of gold. But all this were 
nothing but conveniences of the present life: The 
Hereafter, in the sight of thy Lord is for the Righteous. 

4637 Adoniincntfi of gold,: the kej'wortl to tliis Surah. All false glitter and 
adornments of this world are as naught. They more often hinder than help. 

36. If anyone withdraws himself (4638) from 
remembrance of ((Allah)) Most Gracious, We appoint 
for him an evil one, to be an intimate companion to 
him. 

4638 If men deliberately put away the remembrance of Allah from their minds, 
the natural consequence, under Allah's decree, is that they join on with evil. Like 
consorts with like. We can generalise evil in the abstract, but it takes concrete 
sliayjc in our life companions. 

37. Such (evil ones) really hinder them from the 
Path,(4639) but they think that they are being guided 
aright! 

4639 The downward course in evil is rapid. But the most tragic conse(iiience is 
tliat evil persuades its \ictinis to belie\"e that diey are pursuing good. The)' think 
evil to be their good. I'hey go deeper and deeper into the mire, antl become more 
and more callous. Them and they represent the generic plural of anyone who 
"withdraws himself from . . . Allah" (see last verse). 

38. At length, when (such a one)(4640) comes to Us, he 
says (to his evil companion): "Would that between me 
and thee were the distance of East and West!"(4641) 
Ah! evil is the companion (indeed)! 

4640 If ever the presence of Allah is felt, or at the time of J udgement, a 
glimmering of truth comes to the deceived soul, and it cries to its evil companions 
in its agony, 'Would that I had never come across thee! Would that we were 
separated poles apart!" But it cannot shake off evil. By deliberate choice it had 

4641 Distance of East and West literally, 'distance of the two Easts'. Most 
Commentators understand in this sense, but some construe the phrase as meaning 
the distance of the extreme points of the rising of the sun, between the summer 
solstice and the winter solstice. Cf. n. 4034 to 37:5. A good equivalent idiom in 
English would be "yjoles apart", for they could never meet. 

39. When ye have done wrong,(4642) it will avail you 
nothing, that Day, that ye shall be partners in 
Punishment! 

4642 All |)artners in e\il will certainly share in the punishment, but that is no 
consolation to an\' iiidi\idual soul. E\ il desires die e\"il of others, hut that does not 
diminish its own torment, or get rid of die personal responsibility of each 
individual soul. 

40. Canst thou then make(4643) the deaf to hear, or give 
direction to the blind or to such as (wander) in 
manifest error?(4644) 



347 



The N o b I 



4643 CF. 30:52-53. The evil go headlong into sin, and sink deeper and deeper 
until their spiritual faculties are deadened, and no outside help can bring them 
hack. Allah's grace they lun c rejected. 

4644 There is hope tor a person who wanders in (juest ot trudi, and even tor one 
who wanders through mistake or by weakness of will. But there is none for one 
who, by deliberate choice, plunges into "manifest error", i.e., error which anyone 
can see. 

41. Even if We take thee(4645) away. We shall be sure to 
exact retribution from tliem, 

4645 CI. S:30 : "how the Unbelievers plotted against thee, to keep thee in bonds, 
or slay thee, or get thee out (of thy home)." Hiey were ahvays plotting against the 
Pro])het in his Makkan period. Bui e\eu it their ])lots had succeeded againsl 
human beings, tliey could not defeat Allah's Plan, nor escape the just punishment 
of their deeds. Cf also 10:46 , and n. 1438. 

42. Or We shall show thee that (accomplished) which We 
have promised them: for verily We shall prevail over 
them. 

43. So hold thou fast(4646) to the Revelation sent down 
to thee; verily thou art on a Straight Way. 

4646 Let die wicked rage, say what they like, or do their worst: the Prophet ot 
Allah is encouraged to go forward steadfasdy in the Light given him, for he is on a 
Path that leads shaight to Allah. (R). 

44. The (Qur'an) is indeed the message,(4647) for thee 
and for thy people; and soon shall ye (all) be brought 
to account. 

4647 Dhikr. Messj^e, Renienihrance, Cause of remembrance. Memorial, fille 
for remembrance to [josterity. I hus t\vo meanings emerge, not necessani\' 
mutually e.\clusi\e. (1) The Quran l)riugs a Message ol Truth and (Juidauce to the 
Projihel, an(! his jjeopie: (2) the Re\ela!i<)n ol ihe Qur'an raises the rank ot the 
Pro])hel, and the jjcopie among whom, and in whose language, it was 
promulgated, making diem worthy ot reinenibranee in the world's history for all 
time. But the honoin also carried its responsibilities. All who hear it must give an 
account of how far they profit by it spiritually. 

45. And question thou our messengers(4648) whom We 
sent before thee; did We appoint any deities other 
than ((Allah)) Most Gracious, to be worshipped? 

4648 That is, by examining dieir Message, and asking the learned among dieir real 
followers. It will be found that no Religion really teaches the worship of other than 
Allah. 

46. We did send Moses(4649) aforetime, with Our Signs, 
to Pharaoh and his Chiefs: He said, "I am a messenger 
of the Lord of the Worlds." 

4649 For the story of Moses in detail, see 7:103-137, but especially 7:104, 130- 
13fi. 

47. But when he came to them with Our Signs, behold 
they ridiculed them. (4650) 

4650 For the mockery of Moses and his Signs see 17:101; also below, 43:49, 52- 
53. 

48. We showed them Sign(4651) after Sign, each greater 
than its fellow, and We seized them with Punishment, 
in order that they might turn (to Us). 

4651 Moses showed them nine Clear Signs: see n. 1091 to 7:133; also 17:101. 
Each one of them in its own setting and circumstances was greater than any of its 
"sister " Signs. 'The object was if possible to reclaim as many Egyptians as possible 
Irom llieir deliaiice ol .\llali. 

49. And they said, "O thou(4652) sorcerer! Invoke thy 
Lord for us according to His covenant with thee; for 
we shall truly accept guidance." 

4652 This speech is half a mockery, and half a ruse. In spite of their unbelief they 
had fear in their minds, and in order to stop the plagues, one after another, they 



e Qur'an 



promised to obey Allah, and when the particular plague was removed, they again 
became obdurate. See 7:133-135. 

50. But when We removed the Penalty from them, 
behold, they broke their word. 

51. And Pharaoh proclaimed among his people, saying: 
"O my people! Does not the dominion of Egypt belong 
to me, (witness)(4653) these streams flowing 
underneath my (palace)? What! see ye not then? 

4653 The trarrhere in Arabic is the Wawhaliyah: the abundant streams from the 
Nile flowing beneath his palace being evidence of his power, pRjsperity, and 
sovereignty. The Nile made (and makes) Egy|)t , and the myth of die god Osiris 
was a compound of the imtlis of the Nile and the sun. The Pharaoh, therefore, as 
commanding the Nile, commanded die gods who personified Egypt . He boasted 
ol water, and he perished in water,-a fitting pniiisliiiieiit! 

52. "Am I not better than this (Moses), who is a 
contemptible wretch(4654) and can scarcely express 
himself clearly? 

4654 Being a despised Israelite in any case, and having further an impediment in 
his speech. See 20:27 , and notes 2552-2553. 

53. "Then why are not(4655) gold bracelets bestowed on 
him, or (why) come (not) with him angels 
accompanying him in procession?" 

4655 Gokl bracelets and gold chains were possibh' among the insignia of royalty. 
In any ease diey betokened wealth, and the matenalisis judge a mail's worth In' his 
wealth and his tollowiiig and cfliiipage. So Pharaoh wanted lo see Moses, il he had 
any jiositioii in die sjiirilual kingdom, im esEed with gold bracelets, and iollowed by 
a great train ot angels as his Kniglit-eompanioiis! The same kind ot proofs were 
demanded by the materialistic Quraysh of our Prophet. These were puerilities, 
but such puerilities go down with the crowd. Barring a few Egyptians who believed 
in Allah and in the Message of Moses, the rest of Pharaoh's entourage followed 
Pharaoh in his pursuit of revenge, and were drowned in the Red Sea . 

54. Thus did he make fools of his people, and they 
obeyed him: truly were they a people rebellious 
(against Allah.. 

55. When at length they(4656) provoked Us, We exacted 
retribution from them, and We drowned them 
all.(4657) 

4656 Allah is long-suifering, and gives many and many opportunities to the most 
hardened sinners for repentance. But at ler^th comes a time when His justice is 
provoked, and the inevitable punishment follows. 

4657 0" 7:136. 

56. And We made them (a people) of the Past(4658) and 
an Example to later ages. 

4658 Pharaoh and his hosts were blotted out, and became as a tale of the past. 
Their story is an instructive warning and example to lUture generations. The later 
course of Egyptian religion after the Exodus is referred to in Appendix V. 

57. When (Jesus) the son(4659) of Mary is held up as an 
example, behold, thy people raise a clamour thereat 
(in ridicule)! 

4659 Icsus was a man, and a prophet to the Children of Israel, "though his own 
received him not". Some ot the churches that were founded after him worshipped 
him as "(kxl" and as "the son <>I God", as do the Trinitarian ehnrches to the 
present day. I'he ortliodox churches did so in the time of the Prophet. When the 
tloctrine of Unity was renewed, and the false worship of others besides Allah was 
strictly prohibited, all false gods were condemned, e.g., at 21:98. The pagan Arabs 
looked upon Jesus as being in the same category as their false gods, and could not 
see why a foreign cult, or a foreign god, as they viewed him, should be considered 
better than their own gods or idols. There was no substance in this, hut mere 
mockery, and \"erl)al ([uibl>ling. JesuS was one ot ihc !.^Tealer pr()])hels: he was not a 
god, nor was he responsible for the quibbling subdeties ot die Atlianasian Creed. 



348 



The Noble Qur'an 



58. And they say, "Are our gods best, or he?" This they 
set forth to thee, only by way of disputation: yea, they 
are a contentious people. 

59. He was no more than a servant: We granted Our 
favour to him, and We made him an example to the 
Children(4660) of Israel. 

4660 A rciciciK c to the limited mission oi the piojjhet Jesus, whose Gospel to the 
Jews only siin"i\"es in tiiicertMiii iiMgment:ti"\' loriiis. 

60. And if it were Our Will,(4661) We could make angels 
from amongst you, succeeding each other on the 
earth. 

4661 If it were said that the birth of Jesus without a father sets him above other 
prophets, the creation of angels without either father or mother would set them 
still higher, especially as angels do not eat and drink and are not subject to physical 
laws. But angels are not higher. 

61. And (Jesus) shall be(4662) a Sign (for the coming of) 
the Hour (of Judgment): therefore have no doubt 
about the (Hour), but follow ye Me: this is a Straight 
Way. 

4662 This is understood by some commentators to refer to the second coming of 
Jcsiis ill the l_;ist Days betore Resurrection. (R). 

62. Let not the Evil One hinder you: for he is to you an 
enemy avowed. 

63. When Jesus came with Clear Signs, he said: "Now 
have I come to you with Wisdom,(4663) and in order 
to make clear to you some of the (points) on which ye 
dispute: therefore fear Allah and obey me. 

4663 True wisdom consists in underst;ui(Hng the unit\' of the Divine purpose and 
tlie Unit\' ol the l)i\ine l'ersonaHl\'. 'I lie man, Jesus came to reconcile the jarring 
sects in Israel , and his true teaclimg was just die same as dial which was 
expounded in a wider lorni l)y Islam. He did not claim lo l>c God; why should not 
the Christians follow die doctiine ot Unity rather diaii what has become their 
ancestral and traditional custom? 

64. "For Allah, He is my Lord(4664) and your Lord: so 
worship ye Him: this is a Straight Way." 

4664 In \'erses 26-28 an appeal is made to the pagan Arabs, that Islam is tlieir ovra 
religion, the religion of Abraham their ancestor; in verses 46-,54, an a[)i)eal is made 
lo ihc Jews that Islam is the same religion as was taught by Moses, and that they 
should noi allow their leaders lo make lools of them; in verses 57-65 an appeal is 
made lo ilie C.'hrisliaiis dial Islam is ihe same religion as was taught byjesus, and 
tliat diey should give up dieir sectarian attitude and follow the universal religion, 
which shows the Straight Way. 

65. But sects from among themselves fell into 
disagreement: then woe to the wrong-doers, from the 
Penalty of a Grievous Day! 

66. Do they only wait(4665) for the Hour - that it should 
come on them all of a sudden, while they perceive 
not? 

4665 Cf. 12:107. What is there to wait for? The Hour of Judgement may come at 
any moment It will come all of a sudden before they realise that it is on them. 
They should make up their minds to give up misleading disputations and come to 
die Sttuight Path {see also 47:18). 

67. Friends on that Day(4666) will be foes, one to 
another,- except the Righteous. 

4666 The hatred and spite, which are associated with e\il. \vill be fell willi peculiar 
intensity in that jieriod of agon\'. Thai ilsell would l>e a punislinieiil, Ironi which 
the righteous will be free. The righteous will have passed all perils of falling into 
wrong frames of mind. 



68. My devotees!(4667) no fear shall be on you that Day, 
nor shall ye grieve,- 

4667 The devotion and service to Allah result in the soul being made free from all 
fear and sorrow, as regards the past, present, and future, if we may take an analogy 
from Time for a timeless state. Such devotion and service are shown by (1) 
believing in Allah's Signs, which means understanding and accepting His Will, and 
(2) by merging our will completely in His universal Will, \vliich means being in 
tune with the Infinite, and acting in all things to further His Kingdom. 

69. (Being) those who have believed in Our Signs and 
bowed (their wills to Ours) in Islam. 

70. Enter ye the Garden,(4668) ye and your wives, in 
(beauty and) rejoicing. 

4668 "^riie Garden is the t\ ])e oi ail ihal is l)eauliful to eye, mind, and soul; all that 
is restful and in time, a coni])lete stale oi l)Iiss, such as we can scarcely conceive of 
in this troubled world. Several metaphors indicate how we can tiy to picture that 
bhss to ourselves in "this muddy vesture of decay." 

71. To them will be passed(4669) round, dishes and 
goblets of gold: there will be there all that the souls 
could desire, all that their ayes could delight in: and 
ye shall abide therein (for eye). 

4669 We shall have all our near and dear ones ("wives") with us: perfected Love 
win not be content with Self, but like a note of music vrill find its melody in 
communion widi odiers. The richest and most beautiful vessels will minister to 
our purified desires, and give complete and eternal satisfaction to our souls in 
every way. 

72. Such will be the Garden of which ye are made(4670) 
heirs for your (good) deeds (in life). 

4670 We shall be diere, not as strangers, or temporary guests, but as heirs-made 
heirs in eternity because of the good lives we had led on earth. 

73. Ye shall have therein abundance of fruit,(4671) from 
which ye shall have satisfaction. (4672) 

4671 The "fruit" here links on with the last words in the last verse (72): "ye are 
made heirs for your (good) deeds (in life)". It is not a doctrine of "rewards", strictiy 
so called. A reward is measured b\' merit, l)ul here the bhss is beyond all merits or 
deserts. It is a doctrine of works and their iruils: every deed must have its 
iue\itablc consequences. At first sight it nia\' be compared to the doctrine of 
"Karma", but it tliffers from it in postulating Allali's unboundetl Mercy, and the 
efficacy of Repentance. (R). 

4672 Literally, "shall eat". But the word aka/a is used in many places in the 
comprehensive sense of "enjoy", "have satisfaction". For example, see n. 776 to 
5:69. r/.'also 7:19 and n. 1004. 

74. The sinners will be in the Punishment of Hell, to 
dwell therein (for aye): 

75. Nowise will the (Punishment) be lightened for them, 
and in despair will they be there overwhelmed. 

76. Nowise shall We(4673) be unjust to them: but it is 
they who have been unjust themselves. 

4673 riic wrongdoers suffer not bcrausc Allah i>, iiniiisi or tiiicl. nor as a 
deterrent to others, for the probatioiKuy period will then lia\e jiassed, l>ul because 
their cyi\ deeds must bear their iiie\itable fruit. Allah's Grace was ever ready to 
offer opportunities tor Repentance and Forgiveness. But diey rejected them. They 
were unjust to themselves. This is complementary to the doctrine of works and 
their fruits, as explained in n. 4671 above. 

77. They will cry: "O Malik!(4674) would that thy Lord 
put an end to us!" He will say, "Nay, but ye shall 
abide!"(4675) 

4674 Malik: one who is lord or possessor; one who is in charge; applied to the 
Angel in charge of Hell. 

4675 Cf. 20:74. Annihilation is tietter than agony. But wTongdoers cannot desfroy 
the "fruits" of their actions, by asking for annihilation. 



349 



The Noble Qur'an 



78. Verily We have brought(4676) the Truth to you: but 
most of you have a hatred for Truth. 

4676 We come back now to the Present-primarily to the time when Islam was 
being preached in Makkah, but by analogy the present time or any time. Truth is 
often bitter to the taste of those who live on Falsehoods and Shams and profit by 
them. They hate the Truth, and plot against it But will they succeed? See next 
verse and note. 

79. What! have they settled(4677} some plan (among 
themselves]? But it is We Who settle things. 

4677 Men cannot sclllc llic high aitairs o\ the universe. If they plot against tlie 
Truth, (he 1 rulh w ill (lestn)\ them, just as, ii they aeeept the Truth, the Truth will 
make them h'ee. Il is Allah Who disposes ol allairs. 

80. Or do they think(4678) that We hear not their secrets 
and their private counsels? Indeed (We do), and Our 
messengers are by them, to record. 

4678 However secretiy men may plot, everything is known to Allah. His recording 
Angels are by, at all times and in all places, to prepare a Record of their Deeds for 
their own conviction when the time comes for Judgement (Cfi 45:29). 

81. Say: "If (Allah) Most Gracious had a son, I 
would(4679) be the first to worship." 

4679 The pro])het of Allah does not objeet to d ue worship in any form. But it 
must he true: it must not superstitiously attribute derogatory things to Allah, or 
foster false ideas. 

82. Glory to the Lord of the heavens and the earth, the 
Lord of the Throne(4680) (of Authority)! (He is free) 
from the things they attribute (to him)! 

4680 O: 7:54 and n. 1032. All Power, Audiorit\% Knowledge, and Trutii are with 
Allah. He neither begets nor is begotten. Glory to Him! 

83. So leave them to babble and play (with vanities) until 
they meet that Day(4681) of theirs, which they have 
been promised. 

4681 Th:it Dity of theirs: they had their Day on earth; they v\ill have a different 
sort of Day in tlie Hereafter, according to the [ironiise of Allah about the 
Resurrection and Judgement, or perhaps about Retribution in this very life! So 
leave them to play about with their fancies and vanities. Truth must eventually 
prevail! 

84. It is He Who is Allah in heaven and Allah on earth; 
and He is full of Wisdom and Knowledge. 



85. And blessed is He(4682) to Whom belongs the 
dominion of the heavens and the earth, and all 
between them: with Him is the Knowledge of the Hour 
(of Judgment): and to Him shall ye be brought back. 

4682 We glorify Allali, and we call His name blessed, because He has not only 
supreme power and authority, but because we shall return to Him and see "the 
Light of His Countenance" (30:38). 

86. And those whom they invoke besides Allah have no 
power of intercession;- only he(4683) who bears 
witness to the Truth, and they know (him). 

4683 The classical Commentators construe this clause differendy. According to 
their construction, the clause would be translated, "except those who bear witness 
to the Truth, and with full knowledge." ' rriith" they would eonstiue to be the 
Gospel of lJnit>'. According to them, while idols and false gods have no yiower of 
intercession, persons like Jesus, who is falsely \vorship])ed In' his misguided 
followers, but who himself preached the Gos[)el of Unit\' witli full understanding, 
will have the power of intercession. This implies that we construe the singular man 
shahida to refer to the same person or persons as the plural hum ya'lamun. This 
difficulty is removed if we construe as I have translated it In that case "he who 
bears witness to the Truth" is the Prophet, who came to renew the Gospel of 
I_Init>', and "they know (him)" would refer to the Quraysh, amongst whom he was 
brought u[) ;md among whom he earned the reputation of being a man of probity 
(Anihi). 

87. If thou ask them, Who(4684) created them, they will 
certainly say, Allah. How then are they deluded away 
(from the Truth)? 

4684 a:?A-M5, and n. 861;-?; and and n. 12<)9. 

88. ((Allah) has knowledge)(4685) of the (Prophet's) 
cry, "O my Lord! Truly these are people who will not 
believe>"(4686) 

4685 Commentators are divided in opinion as to the construction. The best 
opinion is that which I have adopted, referring back qilihi genitive governed by 
'ilm inverse 85. An alternative construction is to construe the wowhere as the waw 
qasamiyah; in that case we should have to suppose some other clause as 
understood, in order to complete the sense. 

4686 The Prophet was much troubled in mind by the Unfaith of the Quraysh: 
18:6. He is here told to leave them alone for a time, for the Truth must soon 
prevail. 

89. But turn away from them, and say "Peace!"(4687) 
But soon shall they know! 

4687 0" 25:63. and n. 3123. 



44 . Al Dukhan (The Smoke) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. Ha Mim.(4688) 

4688 These Abbre^ 
paragraphs 2-4. 

2. By the Book that(4689) makes things clear;- 



4688 These Abbreviated Letters are discussed in the Introduction to S. 40, 
paragraphs 2-4. 



4689 The Qur'an is its own evidence. In tiic last Surah (43:8) stress was hiid on the 
fact that everyone could understand it. Here the stress is on the fact that it is a 
Message of Mercy from Allah in that it warns mankind against evil. 

3. We sent it down during a Blessed Night:(4690) for We 
(ever) wish to warn (against Evil). 

4690 Usually taken to be a night in the month of Ramadan, say the 23rd, 25th, or 
27th night of that month. It is referred to as the Night of Power in 97:1-2. See also 
2:185. But perhaps we need not fix it literally by the calendar. The night that a 
Message descends from Allah is indeed a blessed night like a day of rain for a 
parched land. 



350 



The Noble Qur'an 



4. In the (Night) is made distinct every affair of 
wisdom,(4691) 

4691 Such an occasion is one on which divine Wisdom places before us, tlirough 
Revelation, the solution of spiriUial problems of the highest import to mankind. 

5. By command, from Our Presence. For We (ever) send 
(revelations), 

6. As Mercy from thy Lord: for He hears and 
lcnows(4692) (All things); 

4692 It is because Allah is the friend of the friendless and the help of the helpless 
that He hears all sincere prayers, and as His knowledge embraces all things, He 
grants to us whatever is best for us, not as we see it, but as He knows it in His 
perfect knowledge. 

7. The Lord of the heavens and the earth and all between 
them, if ye (but) have an assured faith. (4693) 

4693 G. 2:4. They cannot luUy realise what a ti^emcndous thing it is tliat AUali is 
their own Lord and Cherishcr (next x erse), as He is the Lord and Cherisher of the 
whole Universe, until they firmly believe-until their Faith amounts to a certainty, 
secure and unshakable. 

8. There is no god but He: It is He Who gives life and 
gives death,- The Lord and Cherisher to you and your 
earliest ancestors. 

9. Yet they play about(4694) in doubt. 

4694 The story is mainly about the Quraysh. But there is a wider meaning behind 
it, applicable to men generally, and at all times. ;Vs a Ixxh' the Quraysh, especially 
in the earlier stages of the preaching ot Islam, l)cl()rc lhc\' started persecution, 
received the Message with more amusenienl than haired. They ])la\e(l about with 
it, and cxfjressed douljls al>out it, whereas tlie Preacher was most earnest about it, 
with all his hcarl and soul in it, as he loved his people and wished to save them 
from their wickedness and tolly. 

10. Then watch thou for the Day(4695) that the sicy will 
bring forth a icind of smoke (or mist)(4696) plainly 
visible, 

4695 What Day is this? It obviously refers to a great calamity, and from the 
wording it is to he a great calamity in the future, seen with the profjhetic eye. The 
word ynghslui in verse 11 ma\' be compared to al glmshiynh in 88:1, which 
obviously refers lo the final Da\' <>1 Judgement. But \'crse l.) below {"\Ve shall 
remove tlie l*enait\' lor a while") shows llial il is nol llie final Judgement relerred to 
here, but some calamity that was to happen soon afterwards. Perhaps it was a 
famine, about which see the next note. 

4696 The "smoke" or "mist" is interjjreted <m good authority to refer to a severe 
famine in Makkah, in which men were so pinched vyath hunger that the\' w,ws mist 
before their eyes when they looked at the sky. Ibn Kathir in his Tniikh mentions 
two lamines in Makkah, one in the 8th year ot the Mission , say the iourth \ear 
before the Ilijrah, and another about the 8th \ ear after the Ilijrah. But as either or 
both ol these famines lasted as many as se\en years, the dates are to l>e taken \"er\' 
roughly. It is even possible that the two famines were ctmtinuous, ot vaiying 
severity from year to year. Bukhari mentions only the post-Hijrah famine, which 
was apparently so severe that men began to eat bones and carrion. Abu Sufyan 
(about 8 A.n.) approached the Projjhet to intercede and pray for the removal of 
the famine, as the Pagans attriljuted it to the curse of the Prophet. Surah 23, which 
is also Makkaii, l)ut of later date than the ])reseiit Surah, also refers to a famine: 
see 2H:7.>, and u. 2921. As Surahs were not all re\ealcd entire, but many came 
piecemeal, it is possible tliat particulai' verses in a given Surah may be of different 
dates from the Surah as a whole. 

11. Enveloping the people: this will be a Penalty 

Grievous. 

12. (They will say:) "Our Lord! remove the Penalty from 
us, for we do really believe!" 

13. How shall the message be (effectual) for 
them,(4697) seeing that a Messenger explaining 
things clearly has (already) come to them,- 



4697 Quraysh had before them a prophet whose purity of life was openly known 
to them; they themselves called him A] Amin (worthy of all trusO; he preached in 
their own language in \vords of burning elo{|uence and transparent clearness; yet 
they turned away from him and called him a madman, or tme whose Message was 
not inspired by Allah, but written by some hidden hand (see next note)! How will 
the teaching of spiritual Truth make way amor^ such unreasonable people? 

14. Yet they turn away from him and say: "Tutored (by 
others), a man possessed!"(4698) 

4698 Tutored: stt 16:103, and n. 2143. Possessed: s&t 15:6, and n. 1940. 

15. We shall indeed remove(4699) the Penalty for a 
while, (but) truly ye will revert (to your ways). 

4699 Allah gives every chance to all His creatures, however rebellious. He gives 
them a litde trial, perhaps personal, perha[)s economic, to see if that would bring 
tliem to their bearings, and train their will in the right direction. Some are thus 
reclaimed, and some do not learn. Perha])s, lor ihc latter, lie gi\cs them a chance 
by reino\iiig the trial; some are reclaimed, and some still rcinain olxiurate. And 
so, in His wisdom, He allows His grace to work, again and again, iiulil, at the last, 
Jmlgement must seize the last and irreclaimable renniant "with a mighty 
onslaught". 

Such working of Allah's Pro\ idence is clearly \isible in the ston" ot Quraysh. It is a 
[)ity that the economic conditions of Makkah lune not been studied in detail in 
any of the standard biographies of the Prophet. Lhe so-called biographies by non- 
Muslims, e.g., Muir's Life, do not even mention any Makkan famine or its 
reactions on Quraysh mind! 

16. One day We shall seize you with a mighty onslaught: 
We will indeed (then) exact Retribution! 

17. We did, before them, try the people of 
Pharaoh: (4700) there came to them a messenger 
most honourable,(4701) 

4700 This reference is to the pride of Pharaoh and his Egyptians, and their fall, 
rather than to the story of Moses himself; just as in 44:30-33 the reference is to the 
blessings bestowed on Israel , contrasted with their pride, unbelief, and fall; and in 
44:37, to the ancient Himyar kingdom in Yemen , which similarly fell for its sins. 

4701 Most Jioiiounihlc: this e])ithet is >>])cciall\" a])plic(l to Moses here, as 
expressing the trutli, in contrast to tlie Pharaoh's false characterisation ot him as "a 
contemptible wretch"(43:52). 

18. Saying: "Restore to me(4702) the Servants of Allah. I 
am to you a messenger worthy of all trust;(4703) 

4702 The argument of Moses and his "authority manifest" will be found at 7:104- 
108, 120-126, 130-137. Notice how fully he assumes die authority' of his office 
here. He claims all "servants of Allah", i.e., true woishi])pers, as under his 
protection, for his mission was both to the Egyptians and the Israelites; he asks 
that they should be restored to him; and he boldly denounces the Pharaoh's 
arrogance "as against Allah". 

4703 "Worthy of all trust": Amin, a tide that applied to prophets in S. 26, e.g., see 
26:107. As the Prophet had historically earned that tide among his own people, 
the reminiscences of the story of Moses apply to him in his relations with the 
arrogant Quraysh. 

19. "And be not arrogant as against Allah, for I come to 
you with authority manifest. 

20. "For me, I have sought(4704) safety with my Lord 
and your Lord, against your injuring me. (4705) 

4704 It is no use their plotting his death or his vilificati<m; for his safety' is in Allah. 
As he truly says, "Allah is not only my Lord, but your Lord also; your 
responsibility arises apart from my preaching, but I preach in order to remind you 
of it." 

4705 "Injuring me": literally "stoning me". "Stoning may be here symbohcal of any 
injury or vilification. 

21. "If ye believe me not,(4706) at least keep yourselves 
away from me." 

4706 It you do not believe me, at least go your ways; do not add to your sins Ijy 
trying to suppress me and the Message of Truth which I bring: keep out of my 
way. 



351 



The Noble Qur'an 



22. (But they were aggressive:)(4707) then he cried to 
his Lord: "These are indeed a people given to sin." 

4707 They would not even leave him alone to do his duty. So he cried to Allah, 
not indeed to destroy them, for a Prophet does not judge, but only Allah judges; 
he justified himself in prayer, that he had done his best, but they were obdurate in 
sin, and they were trying to oppress and injure the behevers. Then came the order 
to march. They were to march under the cover of night, because the enemy was 
sure to pursue. They were to march with all believers, presumably believing 
Egy ptians (such as were not martyred) as well as Israelites, for some Egyptians had 
believed: 7:121. 

23. (The reply came:) "March forth with My Servants by 
night: for ye are sure to be pursued. 

24. "And leave the sea as a furrow (divided):(4708) for 
they are a host (destined) to be drowned." 

4708 For tlie passage ot Moses and liis following, tlie sea had divided: tliey were to 
pass through the gap or furrow and leave it alone, to lure on the Egyptian host, on 
which the sea afterwards closed in, totally destroying them. 

25. How many were the gardens(4709) and springs they 
left behind, 

4709 There follows a word picture of all the fine and enjoyable things which the 
ruling caste had iii()ii()])()1isl(L Now these proud monopolists were drowned in the 
sea, and the inheriuuicc went lo other hands. 

26. And corn-fields and noble buildings, 

27. And wealth (and conveniences of life), wherein they 
had taicen such delight! 

28. Thus (was their end)! And We made other people 
inherit (those things)! 

29. And neither heaven(4710) nor earth shed a tear over 
them: nor were they given a respite (again). 

4710 They died, "unwejit, luihtMioured, and unsung". They were too inordinate to 
be given another chance. Pharaoh had claimed to be their supreme god; and they 
had followed him! 

30. We did deliver aforetime the Children of Israel from 
humiliating Punishment,(4711) 

4711 The Israelites were held in bondage prior to the Exodus. Their hard 
taskmaster placed every indignily on them, and by Pharaoh's decree their male 
children were to be killed, and their females were to be kept alive for the 
Egyptians. 

31. Inflicted by Pharaoh, for he was arrogant (even) 
among inordinate transgressors. 

32. And We chose them aforetime above the nations, 
knowingly,(4712) 

4712 From dei^rading sen itude, Israel was dcli\ ered. and taken, in spite of many 
rel)elh()ii>> and l)aek>>lidiiit;>> on llie way, to "a hiiid llowii^ wuh milk and honey", 
where later tliey established tlie glorious kingdom oi Da\"id and Solomon. This 
was nol increh' lorluilous. In Allah's ])rescience it was to he a link in furthering the 
great universal Plan. But their being chosen did not mean that they could do what 
they liked. In that sense there is no "chosen race" before Allah. But Allah gives 
every race and every individual a chance, and when the race or individual fails to 
Kve up to it, he or it must fall and give place to others. 

33. And granted them Signs(4713) in which there was a 
manifest trial 

4713 Among the "Signs" gi\"en lo Israel were their own Revelation under Moses, 
their [jrosfjcrons land ot Canaan , iheir Ilourisliing Kingdom under Da\"id and 
Solomon, Uieir projihets and teachers ol Truth, and the adwiil iil JeMi^ lo rcflaiin 
the lost ones among tliem. All diese were trials. When they tailed in the n ials, diey 
were left to wander desolate and suffer. 

34. As to these (Quraish),(4714) they say forsooth: 



4714 The cases of the Egyptians and the Israelites having been cited as great 
nations which fell through inordinate vanity and wrongdoing, the case is now 
pressed home against the Qnraysh leaders in their arrogance to the Prophet 
himself. The\' deny Re\"elation; they deny a future lite, as the Sadducees did 
among the Jews before them; they persecute the Prophet of Allah, and those wIk) 
beheve in him: and they mockingly demand that their ancestors should be l>roiight 
back to life, if it is true that tlierc is a future life, lliey are remintled that better 
men than they lived in their own country of Arabia , men who had knowledge of 
Allah's revelation under the earliest Dispensation. See next note. They perished 
because of their unbelief and wror^doing. What chance have they unless they 
turn and repent? 

35. "There is nothing beyond our first death, and we 
shall not be raised again. 

36. "Then bring (back) our forefathers, if what ye say is 
true!" 

37. What! Are they better than the people of 
Tubba(4715) and those who were before them? We 
destroyed them because they were guilty of 
sin.(4716) 

4715 Tubba' is understood to be a title or family name of Himyar kings in Yemen 
, of the tribe of Hamdan. The Himyar were an ancient race. At one time they 
seem to have extended their hegemony over all Arabia and perhaps beyond, to 
the East African Coast . Their earliest religion seems to have been Sabianism, or 
the worship of the heavenly bodies. I'hey seem at different times, later on, to have 
professed the Jewish and the Christian religion. Among the I'jnba>,sics sent by the 
Prophet in A.H. 9-10 was one to the Himyar of Yemen, which le<l to their coming 
into Islam. This was of course much later than the date of this Surah. 

4716 In prehistoric time the Himyar and Yemen seem to have played a large part 
in Arabia and e\"cn beyond; see last note. But when they were intoxicated with 
power, they fell into sin, and gradually they ceased to count, not only in Arabia but 
even in Yemen . 

38. We created not the heavens, the earth, and all 
between them, merely in (idle) sport:(4717) 

4717 C/. 21:16 , and n. 2676. All creation is for a wise and just purjjose. But men 
usually do not realise or understand it, because they are steeped in their own 
ignorance, folly, or passions. 

39. We created them not except for just ends: but most 
of them do not understand. 

40. Verily the Day of(4718) sorting out is the time 
appointed for all of them,- 

4718 Day of Sorting Out, or die Day of Decision. Cf. 37:21, and n. 4047. 
Ignorance, prejudice, passion, spite, and selfishness, seem sometimes to flourish 
in this probationary life. In any case they are mixed up witli knowledge, justice, 
common sense, love and regard for others. But the good and the evil will be 
sorted out and se])arated at the Day of Judgement There is a time appointed for it. 
In Allah's good time all will come right. 

41. The Day when no protector(4719) can avail his client 
in aught, and no help can they receive, 

4719 When that Day comes, the strictest justice will prevail. No man, however 
prominendy he may have walked on the world's stage, can help anodier. He 
himself will need help, not the sort of logrolling helf) which high and low render to 
each other in this life, but which in the conditions of reality will be of no avail. The 
only things w hich will liel]) w ill l)e the Mercy of Allah. 

42. Except such as receive(4720) Allah. s Mercy: for He is 
Exalted in Might, Most Merciful. 

4720 Allah's Merc\ will be the onh' thing of an\ efficacy: for He is both able t o 
help ("Exalted in Might") and willing to forgi\'e ("Most Merciful"). 

43. Verily thie tree(4721) of Zaqqum(4722) 

4721 Now follows a word-picture of the horrors to which Evil must lead us. AVhat 
human language and what figures of speech can adequately describe them? 

4722 The opposite of "delicious Fruits" is tlie terrible tree of Znqqum, which is 
further described in 37:62-68, where see n. 4073. Also see 17:60, n. 2250. 



352 



The Noble Qur'an 



44. Will be the food of the Sinful,- 

45. Like molten brass; it will boil in their insides. 

46. Like the boiling of scalding water. 

47. (A voice will cry: "Seize ye him and drag him into the 
midst of the Blazing Fire! 

48. "Then pour over his head the Penalty of Boiling 
Water, 

49. "Taste thou (this)! Truly wast thou mighty, full of 
honour!(4723) 

4723 In this particular Surah the besetting sin we are considering is the arrogance 
bom of place or power, wealth or honour, as understood in this world. The 
punishment of ignominy looks back to the kind of sin which is to be punished. 

50. "Truly this is what ye used to doubt!"(4724) 

4724 When the Punishment becomes a realised fact, how foolish will those look 
who doubted whether there would be a Hereafter? 

51. As to the Righteous (they will be) in a position of 
Security,(4725) 

4725 There will be no unccrtainh , as on ihis earth; no danger of discontinuance; 
no possibilit\' ot their satisfaction being terminated? 

52. Among Gardens and Springs; 

53. Dressed in fine silk(4726) and in rich brocade, they 
will face each other;(4727) 

4726 0" 18:31, and n. 2373. 

4727 Everything will be open and in social companionship: for all the petty 
feehr^s of jealousy or exclusiveness will have passed away. 

54. So; and We shall join them to Companions(4728) 
with beautiful, big, and lustrous eyes.(4729) 



4728 The Companions, like the scene, the dress, the outiook, and the fruit, will be 
beautiful. There will be life, but free from all earthly grossness. The women as 
well as the men of this life wiU attain to this indescribable bliss. (R). 

4729 I Iiir implies the following ideas; (1) puritj'; possibly tlie word I Ictwmiymi, as 
applied to the first Disciples of Jesus, is connected with this root; (2) beauty, 
especially of eyes, where the intense white of the eyeballs stands out against the 
intense black of the pupil, thus giving the appearance of lustre, and intense feeling: 
as opposed to dullness or want of expression; and (3) truth and good will. 

55. There can they call for every kind of fruit(4730) in 
peace and security; 

4730 The metaphorical signification is explained in n. 4fi71 to 43:73. 

56. Nor will they there taste Death, except the 
first(4731} death; and He will preserve them from the 
Penalty of the Blazing Fire,-(4732) 

4731 First Dcadi: die ortlinary natural tleath from tliis life, which brought them to 
the Garden of Felicity : there will be no further death after that Cf. 37:59, and n. 
4071. 

4732 In Islam we are taught that salvation is not ])ossible of our unaided efforts. 
Certainly, striving on our [jart is an indis]>cnsablc condition: but it is the Mercy of 
Allah which comes to our hcl]) and kcc])s us h'oni the Hrc ot final I'unishmcnt. 
This is mentioned last as tiie foundation on which is built our eternal felicitj' and 
our positive spiritual joys. (R). 

57. As a Bounty from thy Lord! that will be the supreme 
achievement!(4733) 

4733 This is our idea of Salvation: the negative avoidance of all the consequences 
of evil, and the positive attiinment of all— and more than all— that our hearts could 
possibly desire. For Allah's Bounty outstrips amthing that our eyes have seen, or 
our ears have heard of, or oiu" imagination can conceive. (Cf. ^:\^ ). 

58. Verily, We have made this (Qur'an) easy,(4734) in 
thy tongue, in order that they may give heed. 

4734 Ensy: not onh' to understand, l>eing in the Arabic tongue; but nicllitluoiis, 
whose rh>thm carries off our spirits to a higher spiritual plane. In anotlier sense, it 
is difficult; for to get its deepest meaning, we shall have to strive hard, as the 
contents of this Surah alone will show. 

59. So wait thou and watch; for they (too) are waiting. 



45 . A! Jathiyah (The Kneeling Down) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ha Mim.(4735) 

4735 See Introduction to S. 10, ])aragraphs 2-1. 

2. The revelation(4736) of the Book is from Allah the 
Exalted in Power, Full of Wisdom. 

4736 This \crse is the same as 40:2. except that "wisdom" is here subsfituted in ihc 
last line tor "Knowledge". Uliis is appropriate, as in tliis Surah we are dealing witli 
the folly of those who reject Allah and His Signs, while S. 40 dealt with the 
individual soul's witness to Faith and Virtue. 



3. Verily in the heavens(4737) and the earth, are Signs 
for those who believe. 

4737 Verses 3-5 deal with some of the points in the noble argimient in 2:164, but 
again there are differences on account of the different context. Note that here the 
argument is divided into three [jarts, one in each verse. (1) In \erse 8 we are 
dealing with big Signs external to oursehes, some of \vhich are far beyond om 
personal experiences: for diem we require Faith: they are Signs "for those who 
believe." For the other two see the next two notes. 

4. And in the creation(4738) of yourselves and the fact 
that animals are scattered (through the earth), are 
Signs for those of assured Faith. 

4738 (2) These Signs are in our own nature and in the animals we meet with every 
day; here we have certainly within human limits: these are "for those of assured 
Faith." 



353 



The Noble 



Q u r ' a n 



5. And in the alternation(4739) of Night and Day, and 
the fact that Allah sends down Sustenance(4740) from 
the sky, and revives therewith the earth after its 
death, and in the change of the winds,- are Signs for 
those that are wise. 

4739 (H) These arc our claih' cxjicriciiccs Ironi external things, l)ut tliey affect us 
and our lives intimately: here are questions ot deductions "tor tliose that are wise." 

4740 "Sustenance" is almost equivalent here to "rain" itself, and its revival of a dead 
earth, \\ liicli refer symbolicalh" to Re\'ehiti(>n and its putting ne^v life into a dead 
soul. SiniihuK' liie altcrnalion o[ Xiglit and Da)', and the change oi the winds, 
besides being Signs as wonderlul phenoniena oi Xalurc, reler to s])iritual 
ignorance and knowledge, rest and activity', and the constant beneficent changes 
diat aie going on in tlie world, making for the spread ot the lilessing of Allah's 
Revelation. (Cf.n. 4540 and n. 4554). 

6. Such are the Signs(4741) of Allah, which We rehearse 
to thee in Truth; then in what exposition will they 
believe after (rejecting) Allah and His Signs? 

4741 If there are any to whom the Signs from Nature, from within their own heart 
and conscience, and from the voice of Revelation, are not enough to convince 
them, \vhat possible kind of exposition will they acccyjt? 

7. Woe to each sinful dealer in Falsehoods:(4742) 

4742 A soul so dead, as described in the last note, is indeed wretched. It will 
resort to falsehoods, in worship, in conduct, and in its attitude towards Allah. It 
will be obstinate, and pretend to be "above such things'. It will hear the most 
beautiful Message but not profit by it The loss or punishment is its own, and 
grievous it is! 

8. He hears the Signs of Allah rehearsed to him, yet is 
obstinate and lofty, as if he had not heard them: then 
announce to him a Penalty Grievous! 

9. And when he learns something of Our Signs, he takes 
them in jest: for such there will be a humiliating 
Penalty.(4743) 

4743 Note that in each of the verses 8-1 1 the Penalty is characterised by a certain 
descrifjtion, which accords with the crime. (1) In verse 8, the man is arrogant 
about the Signs of Allah's love and care all around him, and his Pcnalt}' is 
"grie\"ous ". (2) In verse 9, he ridicules Allah's Signs, and his Penalty is "humiliating": 
he makes himself a ridiculous fool. (3) and (4) are described in the two followir^ 
notes. 

10. In front of them is Hell: and of no profit to them is 
anything they may have earned, nor any protectors 
they may have taken to themselves besides Allah, for 
them is a tremendous Penalty.(4744) 

4744 (3) In verse 10 the sinner has piled up all the good things of this Ufe, and 
thinks he has got plenty of helpers and protectors but all these things are of no 
use. On the contrary, his Penalty will be "tremendous", to correspond with the 
great pains which he has taken to multiply the gods of his worship. 

11. This is (true) Guidance and for those who reject the 
Signs of their Lord, is a grievous Penalty of 
abomination. (4745) 

4745 (4) In verse 11, he has flouted and rejected the specific guidance that came 
to him troin the Word ot Allah, or from the admonition of a Projihet of Allah. 
Ilis Penally is a penally oi aboniinalioii: he earns unspeakable horror and 
abomination from all the Righteous, and is an unclean object in the Kingdom of 
Heaven . 

12. It is Allah Who has subjected the sea to you,(4746) 
that ships may sail through it by His command, that ye 
may seek of his Bounty, and that ye may be grateful. 

4746 Cf. 16:14 and notes thereon, especially n. 2037. The one encirclir^ ocean of 
our globe is one of the most significant facts in our physical geography. Its salt 
water is an agent of global sanitation. The salubrious ctfects of sea air, vrith its 
ozone, are well known to ever>'one who has recouped his liealtli by its means. 
Thanks to ships, the sea unites rather than divides: conmiunications are, and have 
always been, more active between seacoast towns than further inland. They thus 



further human intercourse, and help us to seek the "Bounty of Allah", not only in a 
commercial but in an intellectual and spiritual sense. All this is through "Allah's 
command* i.e., by His beneficent ordering of the universe, and we should be 
grateful. 

13. And He has subjected to you, as from Him, all that is 
in the heavens(4747) and on earth: Behold, in that are 
Signs indeed for those who reflect. 

4747 CL 81:20, and n. 'M){)5. The sea was onh' one e\am|)lc ol Allah's cherishing 
care in making all things in nature available for tlie use ot man, tlirough the genius 
and faculties which He has given to man. Man should never forget that it is all "as 
from Him", i.e., from Allah. For is not man Allah's vicegerent on earth ( 2:30 ) P 

14. Tell those who believe, to forgive those who do not 
look forward to the Days of Allah:(4748) It is for Him 
to recompense(4749) (for good or ill) each 
People(4750) according to what they have earned. 

4748 Cf. 7:54 , n. 1031. The Days of Allah I interpret to mean not periods of 
twenty-four hours, but the stages through which Allah's Purpose works in us on 
bringing home to us a sense o^ sin and a sense of Allah's Mercy. We must be 
patient widi those who have not yet accjuired that sense. "Days of Allah" may also 
mean the Days of the Kingdom of Allah , when evil will be destroyed and Allah's 
authority will reign unquestioned. 

4749 Allah will give due recompense for good or evil according to His own full 
Knowledge and righteous Plan, and in His own good time. (R). 

4750 "Peo])le" here ina\' l)e (aken to be a group ol common characlerisiics, e.g., 
the righteous in contrast with the unrighteous, tlie oppressetl in conUast with the 
Oppressors, and so on. 

15. If any one does(4751) a righteous deed, it ensures to 
the benefit of his own soul; if he does evil, it works 
against (his own soul). In the end will ye (all) be 
brought back to your Lord. 

4751 Ordinarily good and evil come to their own even in this world; but in any 
case there is the final Judgement before Allah. 

16. We did aforetime grant to the Children(4752) of 
Israel the Book the Power of Command, and 
Prophethood; We gave them, for Sustenance, 
things(4753) good and pure; and We favoured them 
above the nations. 

4752 The argument here is similar to that in 44:32-33 but; it is more particularised 
here. Israel had the Revelation through Moses, the power of judgement and 
command through the Kingdom of David and Solomon, and numerous prophetic 
warnings through such men as Isaiah and Jeremiah. 

4753 "Sustenance", here as elsewhere is to be understood both in a physical and 
metaphorical sense. The Mosaic Law laid down rules of diet, excluding things 
unclean, and it laid down rules for a pure and honourable life. In this way Israel 
became the standard-bearer of Allah's law, thus "favoured above the nations." 

17. And We granted them Clear Signs in affairs (of 
Religion): it was only(4754) after knowledge had 
been granted to them that they fell into schisms, 
through insolent envy(4755) among themselves. 
Verily thy Lord will judge between them on the Day of 
Judgment as to those matters in which they set up 
differences. 

4754 Cf 10:93. The Jews were the more to blame that they fell from Grace after 
all the divine favours which they had enjoyed. Their schisms and differences arose 
from mutual envy, which was rebellious insolence against Allah. As tlie next verse 
shows, some of them (not all) rejected the mission of the Prophet, also through 
envy that a Prophet had come among the Arabians. 

4755 Cf 2:90, and that whole passage, with its notes. 

18. Then We put thee on the (right) Way(4756) of 
Religion: so follow thou that (Way), and follow not the 
desires of those who know not. 



354 



The Noble Qur'an 



4756 Shari'ah is best translated the "right Way of Religion", which is wider than the 
mere formal rites and legal provisions, which mostly came in the Madinah period, 
long after this Makk;m verse had been revealed. 

19. They will be of no use to thee in the sight(4757) of 
Allah, it is only Wrong-doers (that stand as) 
protectors, one to another: but Allah is the Protector 
of the Righteous. 

4757 That is, in thy sendee of Allah. Ignorant and contentious men are of no use 
or senice to any Cause. The more you seek their help, tlic more do their 
ignorance and their contentiousness increase their own importance in their own 
eyes. Evil protects (or thinks it protects) evil; it has really no power ot protection at 
all, for itself or for others. The righteous seek the protection of Allah, Who can 
and will protect them. 

20. These are clear evidences(4758] to men and a 
Guidance and Mercy to those of assured Faith. 

4758 The evidences of Allah's Signs should be clear to all men: to men of Faith, 
who accept Allah's Grace, they are a Guide and a Mercy. 

21. What! Do those who seek after evil ways think that 
We shall hold them equal with(4759) those who 
believe and do righteous deeds,- that equal will be 
their life and their death? Ill is the judgment that they 
make. 

4759 Three meanings can be deduced. (1) The evil ones are not in Allah's sight 
like the righteous ones; neither in life nor in death are they etjual; in life the 
righteous are guided by Allah and recei\"e His (Jrace, and after death His Mercy, 
while tlic otliers reject His Grace, and after death receive condemnation. (2) 
Neither are the two the same in this life and in the afterlife; if the wicked flourish 
here, they will be condemned in the Hereafter; if tlie good are in suffering or 
sorrow here, they will receive comfort and consolation in the Hereafter; (3) The 
real life of the righteous— for they have received spiritual life— is not like the 
nominal life of the wicked, which is really death; nor is the physical death of the 
righteous, which will bring them into eternal life, like the terrible death of the 
wicked which will bring them to eternal misery. 

22. Allah created the heavens(4760) and the earth for 
just ends, and in order that each soul may find the 
recompense of what it has earned, and none of them 
be wronged. 

4760 Ct. 44:H8-H9, and n. 4717. The gmernment ot the world is so ordered that 
each soul gets every chance for its full development, and it reaps the fruit ot all its 
activities. If it breaks away from Allah's Grace, it suffers, but no injustice is done to 
anyone: on the contrary Allah's Bounty is always beyond man's deserts, 

23. Then seest thou such(4761) a one as takes as his god 
his own vain desire? Allah has, knowing (him as 
such), left him astray, and sealed(4762) his hearing 
and his heart (and understanding), and put a cover on 
his sight. Who, then, will guide him after Allah (has 
withdrawn Guidance)? Will ye not then receive 
admonition? 

4761 If a man follows, not the laws of Allah, which are also die laws ot his own 
pure nature as made by Allah, but the desires of his own distorted self, as shaped 
by the rebellion of his will, the inevitable consequence will be the withdrawal of 
Allah's grace and guidance. All his faculties will then be debased, and there will be 
nothing to guide him, unless he turns in repentance again to Allah. 

4762 0" 2:7 and notes. 

24. And they say: "What is there but our life in this 
world? We shall die and we live,(4763) and nothing 
but time can destroy us." But of that they have no 
knowledge: they merely conjecture: 

4763 Cf. 23:37, and n. 2896. The additional touch here, "Ami nothing but Time 
can destroy us", suggests the materialist philosophy that Matter and Time are 
eternal backwards and forwards; and possibly also that though each individual 
perishes, the race lasts till Time destroys it This is not knowledge but conjecture. 
Why not accept light from Him Who knows all. 



25. And when Our Clear Signs are rehearsed to them 
their argument is nothing but this: They say, 
"Bring(4764) (back) our forefathers, if what ye say is 
true!" 

4764 Ct. 44;36. It is no argument to say, "It tlicrc is a future lite, l)ring i)ack our 
forefathers and let us see them here and now!" It is not for a man to raise the dead 
when and where he pleases. It is for Allah to command. And His promise is about 
the general Resurrection for the Day of Judgement In His hands are the keys of 
life and death. 

26. Say: "It is Allah Who gives you life, then gives you 
death; then He will gather you together for the Day of 
Judgment about which there is no doubt": But most 
men do not understand. 

27. To Allah belongs the dominion of the heavens and the 
earth, and the Day that the Hour of Judgment is 
established,- that Day will the dealers(4765) in 
Falsehood perish! 

4765 These vain wranglers about the future life and deniers of the Truth may have 
a nm in this fleeting world; but the moment the world of Reality is established, 
they will see what they now deny. The facts will destroy their fancies, and they 
themselves will find themselves humiliated and lost, for having deliberately 
ignored Allah's Signs and acted in opposition to His Holy Will. 



28. And thou wilt see every sect bowing the knee: (4766) 
Every sect will be called to its Record: "This Day shall 
ye be recompensed for all that ye did! 

4766 Bowing the knee: the key phrase of the Siuah, and its title, Cf. 19:72. 
Whatever the arrogance of the wicked may be in this life, whatever exclusive sects 
and divisions they may form in this life, the time will come when they will humbly 
submit and bow the knee of the Truth. Before the Judgement Seat, when their 
Record is produced, they must necessarily be dumb. 

29. "This Our Record speaks about you with truth: For 
We were wont(4767) to put on Record all that ye did." 

4767 Cf. 18:80. .Nothing misses the Recording Angel, and whatever is said in the 
Record is true. 

30. Then, as to those who believed and did righteous 
deeds, their Lord will admit them to His Mercy that 
will be the Achievement(4768) for all to see. 

4768 The attainment and satisfaction of all hopes and desires; the reaching of the 
final goal of Bliss. Cf 44:57, and n. 4733. 

31. But as to those who rejected Allah, (to them will be 
said): "Were not Our Signs rehearsed to you? But ye 
were arrogant, and were a people given to sin! 

32. "And when it was said that the promise of Allah was 
true, and that the Hour- there was no doubt about its 
(coming), ye used to say, 'We know not what 
is(4769) the hour: we only think it is an idea, and we 
have no firm assurance. '" 

4769 There is arrogance as well as untruth in this pretence. The comir^ of 
Judgement has been proclaimed times out of number by every Prophet of Allah. 
They cannot dismiss it as a mere idea or superstition. Their object is merely an 
ostentatious and lofty rejection of Faith. 

33. Then will appear to them the evil (fruits) of what 
they did, and they will be(4770) completely encircled 
by that which they used to mock at! 

4770 Cf. 11:8. Their nioeker\' will be turned ;igainst iheniselves, for tliey will be 
heirmied in by the very Realities which they had ignored or doubted or laughed at, 
(see also n. 4806 to 46:26). 



355 



The Noble Qur'an 



34. It will also be said: "This Day We will(4771) forget 
you as ye forgot the meeting of this Day of yours! and 
your abode is the Fire, and no helpers have ye! 

4771 CF. 7:51 and n. 1029. "Forget" is of course metaphorical for "deliberately to 
ignore". 

35. "This, because ye used to take the Signs of Allah in 
jest, and the life of the world deceived you:"(4772) 
(From) that Day, therefore, they shall not be taken out 
thence, nor shall they be received into Grace. 

4772 It is implied that 'you deliberately allowed yourselves to be deceived by the 
vanities of this world', or 'that you put yourselves into a position where you were 
deceived, for you were expressly warned against Evil'. 



36. Then Praise be to Allah, (4773)Lord of the heavens 
and Lord of the earth,- Lord and Cherisher of all the 
Worlds! 

4773 The argument having been c<>ni])lcic(l about the fruits of this life being 
reaped in the Ma'ad, or the Hereafter, when perfect balance will be restored and 
perfect Justice will reign supreme, the Surah closes with praise and glory to Allah, 
Who is not only Omnipotent but is full of Wisdom, and cherishes and cares for 
all His creation. We began with the remembranee of Hi.s Revelation and Mercy, 
and we close with the celebration of His goodness, power, and wisdom. Note how 
the argument is rounded off by the reminiscence of the last clause of the second 
verse of this Surah. 

37. To Him be glory throughout the heavens and the 
earth: and He is Exalted in Power, Full of Wisdom! 



46. Al Ahqaf (Winding Sand-tracts) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Ha Mim.(4774) 

4774 See introduction to S. 40, paragraphs 2-4. 

Z The revelation(4775) of the Book is from Allah the 
Exalted in Power, Full of Wisdom. 

4775 I'his \erse is the same as the second \erse <>l the lasi Surah, hut the theme is 
worked out dillerently in the tivo Stirah. In .S. l-.> was shown how deiueis ol 
Revelation will at last be humbled until they can no longer deny its Uutli and 
power. In this Surah is shown how Truth and Revelation will be vindicated by 
patience and constancy (46:35). 

3. We created not(4776) the heavens and the earth and 
all between them but for just ends, and for a Term 
Appointed: But those who reject Faith turn away from 
that whereof they are warned. 

4776 Cf. 45:22- Many things may appear to us in the present world as strange and 
inexplicable. But ever\'tliing made by Allah has a just purjMjse which must be 
tulfilled. Nothing in this world is jjermanent: eveiything is for an apyjointed term. 
Ihe Word ol Allah alone abides. .VII else will ])ass away alter it has luHilled its 
[)ur]K)se. But I 'nl>elie\"ers reltise to laee the danger ol which the\' are warned. 

4. Say: "Do ye see(4777) what it is ye invoke besides 
Allah. Show me what it is they have created on earth, 
or have they a share in the heavens bring me a 
Book(4778) (revealed) before this, or any remnant of 
knowledge (ye may have), if ye are telling the truth! 

4777 Some people may rush dioughdessly into false worship, because it is die 
fashion or an ancestral custom, etc. They are asked to pause and see for 
themselves. Have the false gods or falsehood created anything? (They destroy 
much). Or have they any share or lot in the things we associate with the heavens- 
spirimal well-being, etc.? 

4778 Or is diere au\' warrant tor \'oti Irom any earlier revelation, asstiiniug that 
you do not beUeve in this Revelation? Or can you point to the least scrap or 
remnant of real knowle(^e on which you can base what we condemn as your false 
life? No, you cannot. 



5. And who is more astray(4779) than one who invokes 
besides Allah, such as will not answer him to the Day 
of Judgment, and who (in fact) are unconscious of 
their call (to them)? 

4779 As there is no argument at all in favour of your sham worship, what sense is 
there in it? Either your false gods are senseless stocks and stones which will never 
answer you to the end of Time, being themselves devoid of understanding, or they 
are real objetts wliich diso\Mi \mi at the last ^OT 25:17-18). If \ou worshipfjed 
Self, yotir own misused [;u iilues will witness agmust you al the hisl (11:20-28). If 
you worshipped good men or prophets, like Jesus, diey will disown you (5:119). 
Similarly, if you worshipped angels, they will disown you (34:4041). 

6. And when mankind are gathered together (at the 
Resurrection), they will be hostile to them and reject 
their worship (altogether)! 

7. When Our Clear Signs are rehearsed to them, the 
Unbelievers say, of the Truth when it comes to 
them: (4780) "This is evident sorcery!" 

4780 When the trudi is actually brought to their doors, they call it sorcery! C£ 
37:12-15, and 11. 4012. 

8. Or do they say, "He has forged it"? Say: "Had I forged 
it, then can ye obtain(4781) no single (blessing) for 
me from Allah. He knows best of that whereof ye talk 
(so glibly)! Enough Is He for a witness between me 
and you! And he is Oft-Forgiving, Most Merciful." 

4781 11 I toiged a message trtmi myselt as one puiporUng to come Irtmi Allah, 
you wouki not be able to see me enjoy any of the blessings from Allah which I 
enjoy: you would not see me calm and relying on Allah, nor would you see me 
bear the reputation of being a trustworthy man. A liar comes to an evil end. But 
what about those who talk so glibly and freely about things which they know not? 
Alkdi knows all, and He is my witness! But even j^ainst your false accusations, I 
])r;i\ for His forgiveness and mercy to you, for He is Oft-Forgiving, Most 
.Vlereihill' 

9. Say: "I am no bringer(4782) of new-fangled doctrine 
among the messengers, nor do I know what will be 
done with me or with you. I follow but that which is 
revealed to me by inspiration; I am but a Warner open 
and clear." 



356 



The Noble Qur'an 



4782 "What is there to forge? All prophets have taught the Unity of Allah and our 
duty to mankind. I bring no new-fangled doctrine, but eternal truths that have 
been knovm to good men tliroui^h the ages. It is to reclaim you that I l^ve came. I 
do not know \\ hal w ill i)c \()ur fate for all this callousness, nor what you will do to 
me. But this I know, thai I am preaching truth and righteousness, as inspired by 
Allah. My (hih- is only to proclaim aloud and clearly the Message entrustred to me 
by Allah. The rest I lca\ e to Allah.' 

10. Say: "See ye?(4783) If (this teaching) be from Allah, 
and ye reject it, and a witness from among the 
Children of Israel testifies to its similarity(4784) (with 
earlier scripture), and has believed while ye are 
arrogant, (how unjust ye are!) truly, Allah guides not 
a people unjust." 

4783 Another side of the argument is now prescnlcd, You jKigan Arabs! You are 
puffed up with pride, though you arc an ignorant nation. j\moiig Israel tlicrc are 
men who understand the previous scriptures, and who find the Qur'an and its 
Preacher a true confirmation of the previous scriptures. They accept Islam as a 
fijlfillment of the re\-clation of Moses himself! (See Dent 18:18 -19). And yet you 
hold back, though the Qiu''an has come in your own language, in order to help 
you to understand. How unjust and how shameful! In that case, with what face can 
you seek guidance from Allah?' 

4784 There were learned Jews (and Christians) who saw in the Prophet the 
Messenger of Allah foreshadowed in previous Revelations, and accepted Islam. As 
this is a Makkiin Surah we need not construe this as a reference to Abd Allah ibn 
Salam, whose conversion was in Madinali only two years before the Prophet's 
death, unless we accejit this particular verse to be so late in date. The sincere Jews 
were in a position to understand how this Revelation fitted in with all they had 
Icarul al)out Re\"elatiou. 

11. The Unbelievers say of those who believe: "If (this 
Message) were(4785) a good thing, (such men) would 
not have gone to it first, before us!" And seeing that 
they guide not themselves thereby, they will say, "this 
is an (old,) falsehood!" 

4785 A great many of the early Muslims were in humble positions, and were 
despised by the Quraysh leaders. 'If such men could see any good in Islam,' they 
said, 'there could be no good in it: if there had been any good in it, we should 
have been the first to see it!' The spiritually blind have such a good conceit of 
themselves! As they reject it, and as the Revelation is proved to have historic 
foundations, they can only call it "an old, old falsehood"! 

12. And before this, was(4786) the Book of Moses as a 
guide and a mercy: And this Book confirms (it) in the 
Arabic tongue; to admonish the unjust, and as Glad 
Tidings to those who do right. 

4786 The last revealed Book which was a Code of Life ( Shmi ':th} was the Book 
ot Moses: tor that of Jesus was not such a Code, but merely moral jirecepts to 
sweep awa\' the corruptions llial had cre])l ni. The Qur'an has (he same attitude lo 
it as the teaching of Jesus had to tlie Law. Jesus said (Matt. ,3:17 ); "riiink not tliat 1 
am come to destroy the Law or the prophets; I am not come to destroy, but to 
fulfil," But the corruptions took new forms in Christian Churches : an entirely new 
Shari 'ah became necessary, and this was provided in Islam. 

13. Verily those who say,(4787) "Our Lord is Allah," and 
remain firm (on that Path),- on them shall be no 
fear,(4788) nor shall they grieve. 

4787 To say, "Our Lord is Allah" is to acknowledge that we owe no senice to any 
creature, and shall render none: Allah shall have our exclusive devotion. "To 
remain firm on that Path" is shown by our conduct: we prove that we love Allah 
and all His creatures, and will unflinchingly do our duty in all circumstances. 

4788 Cf. 2:38 . The phrase occurs in numerous other places, with a new 
application on each occasion. Here, if our claim is true that 'our Lord is Allah', 
what fear can possibly c<)me to us, or what calamity can there be to cause us grief? 
For our Lord is our Cherisher, Defender, and Helper, our Hope and our 
Comlort, which can ne\"er tail. 

14. Such shall be Companions of the Gardens, dwelling 
therein (for aye): a recompense for their (good) 
deeds. 

15. We have enjoined on man(4789) kindness to his 
parents: In pain did his mother bear him, and in pain 



did she give him birth. The carrying of the (child) to 
his weaning is (a period of) thirty months. (4790) At 
length, when he reaches the age of full 
strength(4791) and attains forty years, he says, "O 
my Lord! Grant me that I may be grateful for Thy 
favour which Thou has bestowed upon me, and upon 
both my parents, and that I may work righteousness 
such as Thou mayest approve; and be gracious to me 
in my issue. Truly have I turned to Thee and truly do I 
bow (to Thee) in Islam." 

4789 29:8 and 31:14. 

4790 In 31:14 the time of weaning was stated to be at the age of two years, i.e., 24 
months. See also 2:233. That lea\'es six months as the nnnimtini pcuod of human 
gestation after which die child is known to be viable. This is in accordance wAth 
the latest ascertained scientific facts. The average period is 280 days, or ten times 
the inter-nienslnial period, and of course the average period of weaning is much 
less than 24 mcmths. 

The maximum period of breast-feeding (2 years) is again in accordance with the 
time that the first dentition is ordinarily completed in a human child. The lower 
milk incisors in the centre come out between the 6th and 9th months; tlien come 
out the milk teeth at inten'als, until the canines appear. The second molars come 
out at about 21. months, and with them the child has a com])lete ap])aratus o! milk 
teeth. Nature wow e\])e(is him to chew and maslicale and be inde])endent of his 
mother's milk coni])lctcl\'. On ihc other hand it hurls llic inollier to Iced Irom the 
breast after tlie child has a comijlete set ot milk teedi. The permanent teetli begin 
at the sixth year, and the second molars come at 12 years. The third molars are 
the wisdom teeth, which may appear at 18 to 20 years, or not at all. 

4791 The age of lull strength ('Ashudd) is held to be between 18 and 30 or 32. 
Bel^\een 30 and iO ihc man is in his l)esr manhood. After that he begins to look 
to his growing i^suc. ;nul i ighlly (•omniends tiie new generation to Allah. Perhaps 
his spiritual [amities also gam ihc upper hand alter 10. 

16. Such are they from whom We shall accept the 
best(4792) of their deeds and pass by their ill deeds: 
(They shall be) among the Companions of the Garden: 
a promise! of truth, which was made to them (in this 
life). 

4792 Cf. 29:7 and n. 3429. 

17. But (there is one)(4793) who says to his parents, 
"Fie on you! Do ye hold out the promise to me that I 
shall be raised up, even though generations have 
passed before me (without rising again)?" And they 
two seek Allah. s aid, (and rebuke the son): "Woe to 
thee! Have faith! for the promise of Allah is true." But 
he says, "This is nothing but tales of the ancients!" 

4793 A gotlly man often has an ungodly son, who flouts all diat the father held 
sacred, and looks upon his father himself as old-fashioned and unworthy of 
respect or regard. The contrast in an individual family may be matched by the 
contrast in the passir^ and the rising generations of mankind. All this happens as a 
passing phase in the normal evolution of mankind, and there is nothing in this to 
be despondent a!)out. What we ha\e to do is for the mature generations to bring 
II]) their successors iii i;,()(IK- \\a\"s. and lor ihc \"oungcr generations lo realise that 
age and experience count tor stmiediing, especially in tlic understanding of 
Spiritual matters and other matters of the highest moment to man. 

18. Such are they against whom(4794) is proved the 
sentence among the previous generations of Jinns and 
men, that have passed away; for they will be (utterly) 
lost. 

4794 41:2,5 and n. 4494. Each individual, each generation, and each people is 
responsible for its own good deeds or misdeeds. The law of actions and their 
fruits apphes: you caimot blame one for another. The only remedy lies in seeking 
for Allah's Grace and Mercy, not only for ourselves but for others in brotherly or 
fatherly love. 

This verse is in balanced contrast to verse 16 above. 

19. And to all(4795) are (assigned) degrees according to 
the deeds which they (have done), and in order that 



357 



The Noble Qur'an 



((Allah)) may recompense their deeds, and no 
injustice be done to them. 

4795 There is fine grading in the spiritual Kingckmi. Even' deed, good or bad, is 
judged and weighed to the minutest degree, wilh ils nK)li\"es, intentions, results, 
and rele\ant cireiinistanees. It is nol a mere rough rhis>,i[ieali()n. 'I'he Iruits ol evil 
will he cxaedy aeeording to the degree of e\ il. But, as stated in other passages (e.g., 
28:8 1), the reward ol good deeds will he f ar heyond their merits, on account of the 
Merc\" and unhounded liount\' ot Allah. 

20. And on the Day that the Unbelievers will be placed 
before the Fire, (It will be said to them): "Ye received 
your good things(4796) in the life of the world, and ye 
tooic your pleasure out of them: but today shall ye be 
recompensed(4797) with a Penalty of humiliation: for 
that ye were arrogant on earth without just cause, 
and that ye (ever) transgressed." 

4796 Received your good tilings implies (in Arabie) grabbing at diem, being 
greedy of them, seeking them as fleeting pleasures rather than the most serious 
things of lite, saerifieing the spiritual for the material. 

4797 They will be told: Ton took \ ()ur choiee, and you must pay the price. You 
did wrong in a rebellious spirit, and prided yourselves on your wrongdoing, not 
occasionalh , hut oi sel ])urf)ose and constantly. Now will you be humbled in the 
dust, as a iitUng ])unishment.' 

21. Mention (Hud) one of 'Ad's (own) brethren:(4798) 
Behold, he warned his people about the winding Sand- 
tracts:(4799) but there have been warners before him 
and after him: "Worship ye none other than Allah. 
Truly I fear for you the Penalty of a Mighty Day." 

4798 CI. 7:65, and note 1040. The point is that the Warner who was raised 
amoi^ 'Ad people-as among otlier peoples-\\'as not a stranger, but one of their 
own brethren, even as the Prophet began his preaching with a call to his own 
brethren Quraysh. 

4799 Winding S:uid-tnicts: Ahqnt: Introduction to diis Surah, 'fhe \"er\' ihings, 
which, under irrigation and wilh Allah's (Irace, ga\e them ])r()S])erily and ])ower, 
were to be their undoing when tliey broke Allah's Law and defied Ills Grace. .See 
verses 24-26 below. 

22. They said: "Hast thou come(4800) in order to turn us 
aside from our gods? Then bring upon us the 
(calamity) with which thou dost threaten us, if thou 
art telling the truth?" 

4800 I'hey were too much wedded to their evil ways— to the false gods that they 
worshipped-to appreciate the sincere advice of the Prophet of Allah. They defied 
him and defied Allah Who had sent him. Mockingly they challenged him to bring 
on the threatened jjunishment! For they did not believe a word of what he said. 

23. He said: "The Knowledge(4801) (of when it will 
come) is only with Allah. I proclaim to you the mission 
on which I have been sent: But I see that ye are a 
people in ignorance!".. 

4801 The coming of the Punishment for evil was (and is always) eert;iin. At what 
yjartieular time it would come he could not tell. It is not for the prophet, but for 
Allah, to bring on the Penalt\'. lint he saw that ii was useless to appeal to them on 
accouni oi the ignorance in which die\' were content to (hvell. 

24. Then, when they saw(4802) the (Penalty in the 
shape of) a cloud traversing the sky, coming to meet 
their valleys, they said, "This cloud will give us rain!" 
"Nay, it is the (Calamity) ye were asking to be 
hastened!- A wind wherein is a Grievous Penalty! 

4802 The Punishment came suddenly, and when diey least expected it. They 
wanted rain, and they saw a cloud and rejoiced. Behold, it was comir^ towards 
their own tracts, winding through the hills. Their irrigation channels would be full, 
their fields would be green, and their season woukl be fruitful. But noX What is 
this? It is a tremendous hurricane, carrying destruction on its vrings! A \iolent 
blast, with dust and sand! Its fury destroys e\'enthing in its wake! Li\es lost! Fields 
covered with sandhills! The morning dawns on a scene ot desolation! Where were 
the men who boasted and defied their Lord! 1 here are only tlie ruins of their 
houses to witness to the past! 



25. "Everything will it destroy by the command of its 
Lord!" Then by the morning they -(4803) nothing was 
to be seen but (the ruins of) their houses! thus do We 
recompense those given to sin! 

4803 Here is die figure ot speech known in rhetorie as aposiopesis, to heighten 
the effect of the suddenness and completeness of the calamity. In the Arabic text, 
the verb asbahu, in the diird person plural, leads us to expect that we shall be told 
what they were doir^ in the momir^. But no! They had been wiped out, and any 
small remnant had fled (see n, 1040 to 7:65). Nothing was to be seen but the ruins 
of their houses. 

26. And We had firmly established them in a (prosperity 
and) power which We have not given to you (ye 
Quraish!) and We had endowed them with (faculties 
of)(4804) hearing, seeing, heart and intellect: but of 
no profit to them were their (faculties of) hearing, 
sight, and heart and intellect, when they went on 
rejecting the Signs(4805) of Allah, and they were 
(completely) encircled(4806) by that which they used 
to mock at! 

4804 'Ad and their successors Thamud were more richly endowed with the 
faculties of the arts, sciences, and culture than ever were Quraysh before Islam. 
"Hearing and seeing" refer to the experimental faculties; the word "heart" in Arabic 
includes intellect, or the rational faculties, as well as tlie insti uments of feeling and 
emotion, the aesthetic faculties. The Second 'Ad, or Thamud, have left interesting 
traces of iheir architecture in die country round the Hijr: see n. 1043 to 7:73, and 
notes 2002-2003 to l.*):80-82. 

4805 The highest talents and faculties of this world are useless in the spiritual 
world if we reject tlie laws of the spiritual world and thus become outlaws there 

4806 See n. 4770 to 45:33. They used to mock at Allah's Signs, but those were the 
very things which hemmed them in, and showed that they had more power and 
effectiveness than anything else. 

27. We destroyed aforetime populations round about 
you;(4807) and We have shown the Signs in various 
ways, that they may turn (to Us). 

4807 In Arabian history and tradition alone, to say nothing of Allah's Signs 
elsewhere, sin inevitably suffered its Punishment, and in various ways. Would not 
the later people take wamir^P 

28. Why then was no help forthcoming to them from 
those whom they worshipped as gods, besides Allah, 
as a means of access (to Allah.? Nay, they left them in 
the lurch: but that was their falsehood and their 
invention. (4808) 

4808 The false things th;it tlic\ \\ ()rshi])])C(l were ligineiils of their imagination. If 
they had had any existenee in iacl. il was nol oi llie I^nid llie\" imagined. 

29. Behold, We turned towards thee a company(4809) of 
Jinns (quietly) listening to the Qur'an: when they 
stood in the presence thereof, they said, "Listen in 
silence!" When the (reading) was finished, they 
returned to their people, to warn (them of their sins). 

4809 A comp:my Jinns. N:d]ir (company) may inean a grouj) of from three to ten 
persons. For Jinns, see n. 929 to fi: 1 00. I'hey listened to the reading oi tlie Qnr'an 
with great respect. The next verse shows tliat they had heard of the Jewish religion, 
but they were impressed with the Message of Islam, and they seem to have gone 
back to their people to share the Good News with them (see also n. 5727). (R). 

30. They said, "O our people! We have heard a Boole 
revealed after Moses, confirming what came before it: 
it guides (men) to the Truth and to a Straight Path. 

31. "O our people, hearken to the one who invites(4810) 
(you) to Allah, and believe in him: He will forgive you 
your faults, and deliver you from a Penalty Grievous. 

4810 The one who invites all to Allah is the Prophet He invites us to Allah: if we 
believe in Allah and His Prophet, Allah will forgive us our sins on our repentance 
and amendment of our lives, and save us the Penalty of the future life. 



358 



The Noble Qur'an 



32. "If any does not hearken to the one who invites (us) 
to Allah, he cannot(4811) frustrate ((Allah) 's Plan) 
on earth, and no protectors can he have besides Allah, 
such men (wander) in manifest error." 

4811 It a person ictuses to believe tlie Trutti, or opposses it, it lias not tlie least 
effect on Allah's Holy Plan, which will go on to its completion; but it will deprive 
such a person of Grace and of any protection whatever; he will wander about as an 
oudaw in manifest helplessness. 

33. See they not that Allah, Who created the heavens and 
the earth, and never wearied with their 
creation,(4812) is able to give life to the dead? Yea, 
verily He has power over all things. 

4812 Cf. 2:255 (Verse of the Throne): "His Throne doth extend over the heavens 
and the earth, and He feeleth no fatigue in guarding and preserving them." He 
Whose power is constant and unwearied in creating and [jrcsening all things in 
heaven and earth can surely give lite to the dead at the Resurrection. 

34. And on the Day that(4813) the Unbelievers will be 
placed before the Fire, (they will be asked,) "Is this 
not the Truth?" they will say, "Yea, by our Lord!" (One 
will say:) "Then taste ye(4814) the Penalty, for that 
ye were wont to deny (Truth)!" 



4813 Cf. 46:20, where the argument was closed about the undutiful son of a good 
father. After that the example of 'Ad and of the believing Jinns was cited, and now 
is closed that argument in similar terms. 

4814 1 he UYuth which they denied is now all too clear to tliem. They are out of 
the light of Truth, out of the Light of Allah's Countenance. And that in itself is a 
terrible Penally. 

35. Therefore patiently persevere, as did (all) 
messengers of inflexible purpose; and be in no haste 
about the (Unbelievers). On the Day that they see the 
(Punishment)(4815) promised them, (it will be) as if 
they had not tarried more than an hour in a single day. 
(Thine but) to proclaim the Message:(4816) but shall 
any be destroyed except those who transgress? 

4815 All spiritual work proceeds in its own good time. We should never he 
impatient either about its success or about the punishment which is bound to 
come for those who oppose it or wish to suppress it. The inevitable punishment is 
spoken of as the Punishment promised. It will come so soon and so suddenly that 
it will appear as if there was not tiie delay of a single hour in a single day! Time is a 
great factor in our affairs in this world, but it hardly counts in the spiritual 
Kingdom. 

4816 The Preacher's duty is to proclaim the Message in unmistakable terms. If 
any human beings come in the way, it will be to their own destruction; but none 
but rebellious transgressors will be punished. There is always hope and 
forgiveness for repentance and amendment 



47. 



Muhammad 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. Those who reject Allah and hinder (men) from the 
Path of Allah,- their deeds will Allah render 
astray(4817) (from their mark). 

4817 Whatever they do will miss its mark, because Allah is the source of all 
cncrgv' and Hie. ,[l the wicked try to ])crsccute men or seduce them from the 
Truth, the result will be the o])])osile ol what they intend. 

2. But those who believe and work deeds of 
righteousness, and believe in the (Revelation) sent 
down to Muhammad - for it is the Truth from their 
Lord,- He will remove from them their ills and improve 
their condition. (4818) 

4818 Br! means state or condititm, vvhctlicr external, or of die heart and mind. 
Both meanings apply here. The more the wicked rage, the better will be the 
position of the righteous, and Allah will make it easier and easier for the righteous 
to love and follow the Truth. 

3. This because those who reject Allah follow vanities, 
while those who believe follow the Truth from their 
Lord: Thus does Allah set forth(4819) for men their 
lessons by similitudes. 

4819 We learn the greatest spiritual lessons by parables and similitudes from 
things that happen in (he outer world. It a man goes alter a mirage or a thing that 
has no real existence, he ran ue\er reach iiis goal, i\hilc llie man liial lollops the 
kindly light from Allali diat leads him on must be happier in mintl, sountler in 
heart, and frrmer in life, generally for every moment that he lives. 



, Therefore, when ye meet(4820) the Unbelievers (in 
fight), smite at their necks; At length, when ye have 
thoroughly subdued them, bind a bond(4821) firmly 
(on them): thereafter (is the time for) either 
generosity or ransom:(4822) Until the war lays down 
its burdens. Thus (are ye commanded): but if it had 
been Allah's Will, He could certainly have exacted 
retribution from them (Himself); but (He lets you 
fight) in order to test you,(4823) some with others. 
But those who are slain(4824) in the Way of Allah,- He 
will never let their deeds be lost. 

4820 When once the fight (Jihad) is entered upon, carry it out widi the utmost 
vigour, and strike home your blows at the most vital points (smite at their necks), 
both literally and figuratively. You cannot wage war with kid gloves. 

4821 In liie ln>>l on^cl there mu>il nece^>sanl\" i)c great hi^s ol iile: hut wiien the 
enem\' is iairi\' iieaten, whicii means, in ajiiiad, tiiat lie is not likely to seek again 
the ])ersecution ol 'IVuth, lirni arrangements should he made lo bring him under 
control. 1 thus constiue die words "bind a bond firmly (on them)", but odiers have 
construed the words to mean, "after the enemy's numbers are fairly thinned down, 
prisoners may be taken". With this passage may be compared 8:67, and n. 1234. 

4822 \Micn once ihc encnn' is l>rought under control, generosity (i.e., the release 
of prisoners vvitiiout ransom) or ransom is recommended. 

4823 The Believers are tested in Faith by the extent to which they are willing to 
make sacrifices, even to the laying down of their lives; and the enemies are tested 
as to whether they would repent and let the righteous live in freedom and security. 

4824 There are two alternati\e readings. (1) qntidu, "those who fight", and (2) 
q^diu, "diose who are slain". The meaning under die first reading is wider, and 
includes that under the second. I have translated on the basis of the second 
reading, which is in accordance with the text of the Royal Egyptian edition 



359 



The Noble Qur'an 



5. Soon will He guide them(4825) and improve their 
condition, 

4825 If we read "who are slain" in the last clause but one of verse 4, {see last note), 
"guide" would mean "guide them in their spiritual journey after death". Improve 
their condition: see n. 4818 above.If after death, their minds and hearts will be 
more and more settled and at rest, and their spiritual satisfaction greater. 

6. And admit them to the Garden which He(4826) has 
announced for them. 

4826 The Cftrdcn wliicii lie luis :innounccd lor dicni: rlic state of Bliss which is 
(ieehired in Re\"elation to he destined tor lliose who sene Allah. 

7. O ye who believe! If ye will aid (the cause of) Allah, 
He will aid you, and plant your feet firmly. 

8. But those who reject (Allah),- for them is destruction, 
and (Allah) will render their deeds astray(4827) (from 
their mark). 

4827 See above, 47:1 and n. 4817. 

9. That is because they hate the Revelation of Allah, so 
He has made their deeds fruitless.(4828) 

4828 Their deeds are fruitiess in the sense that they are in vain; they do not 
produce the results intended by their doers. But they will not be exempt from 
producing the natural consequences of evil, viz., further degradation and misery 
for the soul. 

10. Do they not travel(4829) through the earth, and see 
what was the End of those before them (who did 
evil)? Allah brought utter destruction on them, and 
similar (fates await) those who reject Allah. 

4829 The end of evil is evil. All past history- and Iradilion shows tliat. Will not 
men of every generation learn that lesson? Allah helps His servants, but those who 
rebel against Allah have no one to help them. 

11. That is because Allah is the Protector of those who 
believe, but those who reject Allah have no protector. 

12. Verily Allah will admit those who believe and do 
righteous deeds, to Gardens beneath which rivers 
flow; while those who reject Allah will enjoy (this 
world)(4830) and eat as cattle eat; and the Fire will 
be their abode. 

4830 An apt simile. Beasts of the field eat their fill, hut ha\'e no higher interests. 
Men who worship die world ex(iiisi\"ely are no hetter: their pleasures and 
enjo>ments rise no higher dian those of the beasts ot die field. They have no 
inklir^ of spiritual happiness. On the contrary, as they were endowed with 
spiritual faculties which they misused, they will not escape the Fire of Punishment, 
the Penalty of Sin. 

13. And how many cities, with more power than thy city 
which has driven thee out,(4831) have We destroyed 
(for their sins)? and there was none to aid them. 

4831 A reference to Pagan Makkah, which drove out the Prophet because of his 
righteousness and because he preached Repentance. The date of this Surah must 
therefore be after the I lijrali. 

14. Is then one who is on a clear(4832) (Path) from his 
Lord, no better than one to whom the evil of his 
conduct seems pleasing, and such as follow their own 
lusts? 

4832 Clear, or enlightened; a Path on which shines the light of Allah. 

15. (Here is) a Parable of the Garden which the righteous 
are promised: in it are rivers of water 
incorruptible;(4833) rivers of milk of which the taste 
never changes; rivers of wine, a joy to those who 
drink; and rivers of honey pure and clear. In it there 



are for them all kinds of fruits;(4834) and Grace from 
their Lord. (4835) (Can those in such Bliss) be 
compared to such as shall dwell for ever in the Fire, 
and be given, to drink, boiling water, so that it cuts 
up(4836) their bowels (to pieces)? 

4833 In this symbohsm there are four kinds of drinks and all kinds of fruits; and 
the summing up of all spiritual delights in the "Grace from their Lord". The four 
kinds of drinks are: (1) delicious, cool, jmie water, not like earthly water, for it 
iie\er sulfers coiTujMioii; (2) milk which iie\er turns sour, whose taste is like that 
ol fresh w:iriii milk dniwn from the inkier; (8) wine, not like ;my wine on earth, for 
it le;i\'es no heiulaches behind, and causes no iiitoxieation, wliitii is a kind of 
madness or poison, but is e\ er :ijoy to drink; and ( 1) honey, pure aird clear, with 
no admixture of wax or any foreign suhstaiice. These drinks, again speaking 
metaphorically, will cool the s[)irit, feed die heart, warm the affections, and 
sweeten life. (R). 

4834 See n. 4671 to 43:73. (Eds.) 

4835 Grace irom their Lord: that is the coverir^ up or blotting out of sin and all 
that was sad or unsatisfactory in the lower life; the pm^e Light from the 
Countenance of Allah Most High: 92:20. 

4836 O. 37:()C-()7, and n. 107 1. JusI as the Bliss of the Blessed will penetrate their 
being through and through, so die agony of die condemned ones will penetrate 
their being through and through. "Bowels" besides meaning their inmost being, 
also suggests the seat of their feelings and affections. 

16. And among them are men who listen to thee, but in 
the end, when they go out from thee,(4837) they say 
to those who have received Knowledge, "What is it he 
said just then?" Such are men whose hearts Allah has 
sealed, and who follow their own lusts. 

4837 Cf. 10:42 , and n. 1434; also 6:25, 36, and n. 857. The case here referred to 
is that of the Hypocrites who came to the assemblies of Islam in Madinah and 
pretended to listen to the Prophet's teaching and preaching. But their heart and 
mind were not in learning righteousness, but in cai[)ing at things they saw and 
heard. When they got out, they knew nothing of die teaching, but on the contrary 
asked foolish and ignorant (}uestions, such as might raise doubts. 

17. But to those who receive(4838) Guidance, He 
increases the (light of) Guidance, and bestows on 
them their Piety and Restraint (from evil). 

4838 .Spinlual advancement is progressive: each step makes die next ones easier 
and more complete. 

18. Do they then only wait(4839) for the Hour,- that it 
should come on them of a sudden? But already have 
come some tokens(4840) thereof, and when it 
(actually) is on them, how can they benefit then by 
their admonition? 

4839 Cf. 43:66, and n. 4665. 

4840 The sands of time are always running, and when a wrong is done, the time 
for its punishment is approaching ever>' moment. No one should therefore wait. 
The time for repentance is Now^t any given time. When the punishment comes, 
it is too late for repentance, and all admonition would be useless. 

Looking to the particular time when this Surah was revealed, viz., about a year 
after the Hijrah, already there were Signs that the plans of the Pagans to crush 
Islam were cnmibling to j)ieces. The I lijrali showed how nnuii go<Kl \\\\] there 
was in Madinah for llie Proijliel of .Vllah, and how iiiaiix" ])C()plc [roiii Makkah 
adhered to him. The batde of Badr showed diat diey could hold dieir own against 
odds of three to one. 

19. Know, therefore, that there is no god but Allah, and 
ask forgiveness for thy fault,(4841) and for the men 
and women who believe: for Allah knows how 
ye(4842) move about and how ye dwell in your 
homes. 

4841 Cf. 40:55, and n. 4428. 

4842 The time and manner of our conthicting ourselves at home and when we 
move about on our business are all material to the judgement of our conduct, and 
for every nuance in our moral and spiritual progress, we must seek Allah's help 
and guidance. 



360 



The Noble Qur'an 



20. Those who believe say,(4843) "Why is not a sura 
sent down (for us)?" But when a sura of basic or 
categorical(4844) meaning is revealed, and fighting is 
mentioned therein, thou wilt see those in whose 
hearts is a disease(4845) looking at thee with a look 
of one in swoon at the approach of death. But more 
fitting for them- 

4843 The men ol lailh and l<)yah\' arc eager and anxions lo get a eoniniand to 
serve the Cause even it it be at tlie sacrihce of tlieir lives. Not so tlie Hypocrites, 
"those in whose hearts is a disease". They are mortally afraid as mentioned below. 

4844 Cf. 3:7, and n. 347. The defence of truth and righteousness at all sacrifice, 
when a definite and categorical command issues from Amir hJ Mii'minin is a 
fundamental condition of enlistment in the cause <>t Allaii. It is true that 
Punishment and Judgemcnl Ijciong lo Allah alone; hut our nicltlc and rulclit\' 
have to be tested, (see verse 4 above), and Allah uses human agency in human 
affairs. (R). 

4845 2:10 . The disease is hypocrisy, disloyalty to the Cause, want of courage 
and of the spirit of self-sacrifice, want of true understandir^. 

21. Were it to obey and say what is just, and when a 
matter(4846) is resolved on, it were best for them if 
they were true to Allah. 

4846 The resolution is not taken exce])t under guidance from Allah. Those, 
theretore, who tail to im])lement it h\' their own eltort and sacrifice, are not true to 
Allah. And such disloyalh" or cowardice is not e\"en good for ihem Ironi a worldly 
jjoint ot view. Widi what lace can diey meet tlieir friends alter their disgiaceful 
conduct? 

22. Then, is it(4847) to be expected of you, if ye were 
put in authority, that ye will do mischief in the land, 
and break your ties of kith and kin? 

4847 It is no use to say, as the Qin aysh said, that it is not seemly to fight against 
kith and kin. From one jioint of \ iew the stand against sin brings "not peace, but a 
sword". It is a case of either subduing e\il or being subdued by e\il. If e\il gets the 
ii[)per hand, it is not likely lo res])ect fies ol kilh and kin. It did not in the case of 
the Prophet and liis atlherents, and had to be suppressed, to bring about the 
conditions necessary for peace. 

23. Such are the men whom Allah has cursed(4848) for 
He has made them deaf and blinded their sight. 

4848 Cursed: i.e., <leprived of His Grace; left them straying, because they 
deliberately rejected His guidance. The result is that what they hear is as if they 
had not heard, and what they see is as if they had not seen. They have no desire to 
understand Allah's Will or Allah's Revelation— or is it that they have themselves 
locked and bolted their hearts and minds, so that nothing can penetrate them? 

24. Do they not then earnestly seek to understand the 
Qur'an, or are their hearts locked up by them? 

25. Those who turn back(4849) as apostates after 
Guidance was clearly shown to them,- the Evil One has 
instigated them and busied them up with false hopes. 

4849 Such men are entirely in the hands of Evil. They follow its suggestions, and 
their hopes are built on its deceptions. 

26. This, because they said(4850} to those who hate 
what Allah has revealed, "We will obey you in part of 
(this) matter"; but Allah knows their (inner) secrets. 

4850 They have become so impervious to facts and truths, because, without the 
courage to oppose Allah's Cause openly, they secretly intrigue with Allah's 
enemies, and say that they will follow them part of the way, and by remaining 
partly in the other camp, they will be far more useful as spies and half-hearted 
doubters than b\' going over altogether. If they think that this game vrill be 
successful, the\ are mistaken. All the inner secrets and motives of their hearts are 
known to Allah. Cf.',S):\\. 

27. But how (will it be)(4851) when the angels take their 
souls at death, and smite their faces(4852) and their 
backs? 



4851 It is all very well for them to practise hypocrisy in this life. How will they feel 
at death, when they find that the angels know all, and touch the very spots they 
had taken such care to conceal? 

4852 Their taees mjd tlieir haelis: tliere is a subtle metaphor. The i^ee is what 
looks to the front, the side you present to the outer world; the back is what is not 
shown, what is hidden from the world. The hyjjocrites will be hit at both points. 
Or, the face is what they boast of, what they are proud of; the back is the skeleton 
in the cupboard, the things they dare not utter, but which yet haunt them. The 
hypocrites are hit on e\"er} 7 side. Cf. 8:.')0 . 

28. This because they followed that which called forth 
the Wrath of Allah, and they hated Allah.s good 
pleasure; so He made their deeds of no effect. 

29. Or do those in whose(4853) hearts is a disease, think 
that Allah will not bring to light all their rancour? 

4853 Cf. verse 20 above, and n. 484.5. Being diseased at the very core of their 
being, they do not understand the simplest facts of spiritual life. 

30. Had We so wiled. We could have shown them up to 
thee, and thou shouldst have known them(4854) by 
their marks: but surely thou wilt know them by the 
tone of their speech! And Allah knows all that ye do. 

4854 E\"il is not always necessarih' l)randed m ihis lile \vi(h a dislinguishing mark 
or brand. But the discerning ones know. Evil is betiayed by its speech and 
behaviour. 

31. And We shall try you(4855) until We test those 
among you who strive their utmost and persevere in 
patience; and We shall try your reported 
(mettle).(4856) 

4855 Cf. 34:21, and n. 3821. The test and trial is for our own psychological 
development, to help in the exercise of such choice as has been given to us in our 
free will. Cf.dho 3:1.54, and n. 467. 

4856 Aldihnr. the things rcjiorted ot \ou; reputafion tor coiu'age and constancy, 
which has to be brought to die test ot facts and experience. In an epigram of 
Tacitus we are told of a Roman Emperor that he would have been considered in 
every way to have been worthy of being a ruler if only he had never ruled! So in 
life people may think us courageous, true, noble, and self-sacrificing; and we may 
consider ourselves as possessing all such virtues; but it is actual experience that will 
bring them to the test. 

32. Those who reject Allah, hinder (men) from the Path 
of Allah, and resist the Messenger, after Guidance has 
been clearly shown to them,(4857) will not injure 
Allah in the least, but He will make their deeds of no 
effect. 

4857 Ci^ verse 25 above, and verse 34 below; in verse 25 was shown the source of 
the evil, viz., yielding to the deceptions of the Evil One; in this \'ersc arc shown the 
proximate conscfjuenccs of such yielding to evil, viz., failure of all we do; and in 
\ersc 31 below are shovm the eternal consequences, viz., our deprivation of 
Allah's Grace and Mercy. 

33. O ye who believe! Obey Allah, and obey the 
messenger, and make not vain your deeds! 

34. Those who reject Allah, (4858) and hinder (men) 
from the Path of Allah, then die rejecting Allah,- Allah 
will not forgive them. 

4858 See last note. 

35. Be not weary and faint-hearted, crying for peace, 
when ye should be(4859) uppermost: for Allah is with 
you, and will never put you in loss for your (good) 
deeds. 

4859 To those who are trying to root out evil, and have autiiority to do so, the 
question is not of peace or conflict, but of whether Gk)od or Evil is to prevail. 
They must remember the Good must ultimately prevail, and Allah's help is with 
those who, as far as men can, are trying to further the universal Plan. Cf. n. 4847 
to verse 22 above. 



361 



The Noble 



Q u r ' a n 



36. The life of this world is but play and 
amusement:(4860) and if ye believe and guard 
against Evil, He will grant you your recompense, and 
will not ask you (to give up) your possessions. (4861) 

4860 Cf. 6:3i^ , and n. 8,'5/); niid 29:(i4, ;iiid ii. 8497. Amusement and play are not 
bad things in themselves. As preparations for the more serious life, they have their 
value. But if we concentrate on them, and neglect the business of life, we cannot 
prosper. So we must use our life in this world as a preparation for our spiritual or 
inner life. 

4861 C()in])lete seli-sacriiice, il \<>lunlanly ollered, has a meaning: il means that 
the persons devotion is ex(lusi\"ely and conipletely tor tlie Cause. But no law or 
rule can demand it. And a mere offer to kill yourself has no meaning. You should 
be ready to take risks to your life in hgliting for the Cause, but you should aim at 
life, not death. If you Kve, you should be ready to place your substance and your 
acquisitions at the disposal of the Cause. But it is not reasonable to pauperise 
\-ourself and become a hanger-on for the Cause. Moreover, the inborn tendency 
lo selI-])iesen'ation in an average man would lead to concealment and miserliness 
if all were asked for the Cause, by Law, and there would further be a feeling of 
bitterness and rebellion. 

37. If He were to ask you for all of them, and press you, 
ye would covetously withhold, and He would(4862) 
bring out all your ill-feeling. (4861) 

4862 0' 3:180. 

4861 Complete self-sacrifice, if voluntarily offered, has a meaning: it means that 
the person's devotion is exclusively and completely for the Cause. But no law or 
rule can demand it. And a mere offer to kill yourself has no meaning. You should 



be ready to take risks to your life in fighting for the Cause, but you should aim at 
life, not death. If you live, you should be ready to place your substance and your 
acquisitions at the disposal of the Cause. But it is not reasonable to pauperise 
yourself and become a hanger-on for the Cause. Moreover, the inborn tendency 
to self-presen'ation in an average man would lead to concealment and miserliness 
if fill were asked for the Cause, by Law, and there would further be a feelir^ of 
bitterness and reliellion. 

38. Behold, ye are those(4864) invited to spend (of your 
substance) in the Way of Allah. But among you are 
some that are niggardly. But any who are niggardly 
are so at the expense of their own souls. But Allah is 
free of all wants, and it is ye that are needy. If ye turn 
back(4865) (from the Path), He will substitute in your 
stead another people; then they would not be like you! 

4864 Here the eases ol llie special (le\otee and ol ihc a\eraf;e man with liis liunian 
l()il)!cs are (hsluif^uished. Stinginess is not a \irtuc: it hurls more tlie liner iialure ol 
tlie individual practising it tiiaii it hurts tiie Cause. Allah is free ot ail wants and 
independent of any need that we can meet His Cause is similarly independent of 
human aid. But it uses human agency for our own human advancement. The 
need to be able to serve Allah's cause is ours. We are the needy beggars who 
should claim the privilege before the Lord of Bounties unbounded. (R). 

4865 If we desert the Cause, the Cause will not I'ai!. Better men than we will 
uphold the flag. But we should fall, and odiers will take our place, who are not so 
timid, half-hearted, or stingy. In Wordsworth's words, "High Heaven rejects the 
lore of nicely calculated less or more." 



48 , Al Path (The Victory) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Verily We have granted thee a manifest 
Victory: (4866) 

4866 This is best referred to the Treaty of Hudaybiyah, for which see the 
Introduction to this Surah. By this Treaty' the Makkan Quraysli. after many years 
of unrelenting conflict with Islam, at Icngdi recognised Islam as (what they 
thought) an equal power with themselves. In reality the door was then opened for 
the free spread of Islam throughout Arabia and thence through the world. 

2. That Allah may forgive thee(4867) thy faults of the 
past and those to follow; fulfil His favour to thee; and 
guide thee on the Straight Way; 

4867 Seen. 1128 lo 10:,).), and CJ. 17:19. .\in' mislakes of ihc i)asl ivere now 
rectified, and any lutuie ones prevented by tiie tree scope now ollered, by tiie act 
of the Quraysh Pagans themselves, to the recognition and free promulgation of 
Islam. 

3. And that Allah may help thee with powerful 
help.(4869) 

4869 riie results \iere aeliie\e(! hv lran(|uillit\', calmness, and cool courage among 
liie I lOO to unarmed men who accompanied the Prophet to IIiida\i)i\ah 

and who were threatened with violence by the excited Quraysh leaders of 
Maldtah. 



4. It is He Who sent down Tranquillity(4869) into the 
hearts of the Believers, that they may add faith to 
their faith;-(4870) for to Allah belong the Forces of 
the heavens (4871)and the earth; and Allah is Full of 
Knowledge and Wisdom;- 

4869 ilie results were achieved by trantjuillitj', calmness, antl cool courage among 
the 1400 to 1500 imarmed men who accompanied the Prophet to Hudaybiyah 
and who were threatened with violence by the excited Quraysh leaders of 
Maldtah. 

4870 It is a casuistical (Question to ask, are there degrees in Faith? The plain 
meaning is that lielie\"ers will see one Sign ol Allah alter another, and with each 
their Faidi is confirmed. During all the long years of persecution and conflict they 
had Faith, but when they see their old enemies actually coming out to negotiate 
with them, their Faith is justified, fulfilled, and confirmed: and they turn in 
gratitude to Allah. 

4871 There are \isible forces which you see in the physical w<)rld. Men tight v\ith 
armed forces, and the Muslims had to defend themselves with arms also, and not 
without success. But social, moral, and spiritual forces were fighting for them 
under Allah's command, and they were the real forces that established the 
Message of Islam and the position of its Leader and Preacher. 

5. That He may admit(4872) the men and women who 
believe, to Gardens beneath which rivers flow, to 
dwell therein for aye, and remove their ills from 
them;- and that is, in the sight of Allah, the highest 
achievement (for man},- 

4872 This clause is coordinated to the previous clause, That they may add Faith 
to their Faith". The intervening words, "For to Allah . . . and Wisdom" are 
parenthetical. The third co-ordinate clause comes in the next verse, "And that He 



362 



The Noble Qur'an 



may punish ..." The skeleton construction will be, "Allah sends down calm courage 
to Believers in order that they may be confirmed in their Faith; that they may 
qualify for the Bliss of Heaven; and that the evil ones may receive the punishment 
they deserve." 

6. And that He may punish the Hypocrites, men and 
women, and the Polytheists men and women, who 
imagine an evil opinion of Allah. On them is a 
round(4873) of Evil: the Wrath of Allah is on them: He 
has cursed(4874) them and got Hell ready for them: 
and evil is it for a destination. 

4873 They will he encircled (or hemmed in) by E\il. 

4874 rimt is, deprived them ot His Graee, on aeeount ot tlieir eontinued rejection 
of it 

7. For to Allah belon9(4875) the Forces of the heavens 
and the earth; and Allah is Exalted in Power, Full of 
Wisdom. 

4875 These words are repeated (with a slight change) from the parenthetical 
clause in verse 4, to emfjhasize the assertion as a substantive pro[)osition, that 
fighting and \isible forces in llic plnsical \\x)rl<l are nol ihe onh" lorces with which 
Allah works out His Plan. The iin isihlc [or c>, arc more iniporUiiil as lhe\' were at 
I Iuda\'l)iyah. The slight dillerence is msductive; in the parendietical clause, Allah's 
Knowledge was eni]>hasi/,ed, and in the substantive clause it is Allah's Power. 
Knowledge plans, and Power executes. 

8. We have truly sent thee(4876] as a witness, as a 
bringer of Glad Tidings, and as a Warner: 

4876 The Prophet came in order to establish Faith in Allah and true worship. We 
can view him in three capacities: (1) as a witness to help die weak if they were 
oppressed and check the strong if they did wrong; (2) as a giver of the Glad 
Tidings of Allah's Grace and Mercy to those who repented and lived good lives; 
and (8) as one who warned sinners of the conse<|ncnccs of their sin. 

9. In order that ye (O men) may believe in Allah and His 
Messenger, that ye may assist and honour Him,(4876- 
A) and celebrate His praise morning and evening. 

4876-A Assist hikJ honour I Inn: most commentators agree tliat the pronoun 'Him' 
refers to Allah, while a few believe it refers to the Prophet [Eds.]. 

10. Verily those who plight(4877) their fealty to thee do 
no less than plight their fealty to Allah, the Hand of 
Allah is over their hands: then any one who violates 
his oath, does so to the harm of his own soul, and any 
one who fulfils what he has covenanted with Allah,- 
Allah will soon grant him a great Reward. 

4877 In tlie Hudaybiyah negotiations, when it was uncertain whedier Quraysh 
would treat well or ill the Prophet's delegate to Makkah, there was a great wave of 
feeling in the Muslim camp of 1400 to 1500 men. They came with great 
enthusiasm and swore their fealty to the Prophet, by placing hand on hand 
according the Arab custom: see paragraph 3 of the Introduction to this Surah. 
This in itself was wonderful demonstration of moral and material strength, a true 
Victoiy; it is called B;iy':il :ilRi<lz\;in (Peally ol Allah's (iood Pleasiu'c) in Islamic 
History. They placed dieir hands on tlie Prophet's hand, but die Hand of Allah 
was above them, and He accepted their Fealty. (R). 

11. The desert Arabs who(4878) lagged behind will say 
to thee: "We were engaged in (looking after) our 
flocks and herds, and our families: do thou then ask 
forgiveness for us.(4879}" They say with their 
tongues what is not in their hearts. Say: "Who then 
has any power at all (to intervene) on your behalf 
with Allah, if His Will is to give you some loss(4880) 
or to give you some profit? But Allah is well 
acquainted with all that ye do. 

4878 When ihe Prophet started from Madinah on the Makkiih journey which 
ended in Hu<layl)i\'ah, he asked all Muslims to join him in the jjious imdertaking, 
and he had a sjilcndid response. But some oi the deseri tribes hung hack and 
made excuses. Their taitli was but lukewarm, and they did not want to share in 
an}' trouble which the Makkans might give to the unarmed Muslims on 
pilgrimage. Their excuse that they were engaged in looking after their flocks and 



herds and their families was an afterthought, and in any case made after the return 
of the Prophet and his party with enhanced prestige to Madinah. 

4879 They said this with their tongues, but no thought of piety was in their hearts. 

4880 Their false excuse was based on a calculation of worldly profit and loss. But 
what about the spiritual loss in detaching themselves from the Prophet or spiritual 
profit in joining in the splendidly loyal feelings of service and obedience which 
were demonstrated at Hudaybiyah? And in any case they need not think that all 
their real and secret motives were not known to Allah. 

12. "Nay, ye thought that the Messenger and the 
Believers would never return to their families; this 
seemed pleasing in your hearts,(4881) and ye 
conceived an evil thought, for ye are a people lost (in 

wickedness)." 

4881 riieir lailh was so shak\' that ihey tlioughl ihe worst would happen, and that 
the Makkan Qiuaysh would destro\' the imarmed band, hi their hear! ol hearts 
they woultl not have been sorry, because tliey were steeped in wickedness and 
rejoiced in the sufferings of others. But such persons will bum in the fire of their 
own disappointment 

13. And if any believe not in Allah and His Messenger, We 
have prepared, for those who reject Allah, a Blazing 
Fire! 

14. To Allah belongs the dominion of the heavens and the 
earth: He forgives whom He wills,(4882) and He 
punishes whom He wills: but Allah is Oft-Forgiving, 
Most Merciful. 

4882 Evil must inevitably have its punishment, but there is one way of escape, viz., 
through repentance and the Mercy of Allah. Allah's Justice will punish, but Allah's 
Mercy will forgive; and the Mercy is the predominant feature in Allah's universe: 
"He is Oft-Forgiving, Most Merciful." 

15. Those who lagged behind(4883) (will say), when ye 
(are free to) march and take booty (in war): "Permit 
us to follow you." They wish to change Allah. s decree: 
Say: "Not thus(4884) will ye follow us: Allah has 
already declared(4885) (this) beforehand": then they 
will say, "But ye are(4886) jealous of us." Nay, but 
little do they understand (such things). 

4883 Now comes out another motive behind the minds of the laggards. The 
journey for jjilgrimage had no promise of war booty. If at any fuhn e time there 
should be a ])roniise ol l)oot>' they would come! But tlial is lo re\erse Allah's law 
and decree. Jihad is not for personal gain or booty: see S. 8 and Introduction to S. 
8, paragrai)h 1. On the contrary Jihad is hard striving, in war and peace, in the 
Cause of Allah. 

4884 Not thus: i.e., not on those terms; not if your object is only to gain booty. 

4885 See 8:1, and n. 1179. 

4886 The desert Arabs loved fightir^ and plunder, and understood such motives 
for war. The higher motives seemed to be beyond them. Like ignorant men they 
attributc<l pettv' motives or m<)tives of jeakjusy if they were keyjt out of the vulgar 
circle of fighting for plunder. But they had to be schooled, and they were schooled 
to higher ideas of disci[)line, seli-sacrifice, and stri\'ini;' hard lor a Cause. 

16. Say to the desert Arabs(4887) who lagged behind: 
"Ye shall be summoned (to fight) against a people 
given to(4888) vehement war: then shall ye fight, or 
they shall submit.(4889) Then if ye show obedience, 
Allah will grant you a goodly reward, but if ye turn 
back as ye did before. He will punish you with a 
grievous Penalty." 

4887 While rhev are reproached for their suy)ineness in the march ^i liicli led to 
nu<la\ i)i\ali, where there was dant^er bul no prosiK'cl ol booty, tlie\" arc ])ronii>,c(l, 
il llicy Icarn (lisci])line, to be allowed to follow tiie Banner ol Islam where (as 
hap])ened laler in the Persian and Byzantine Wars) there was real fighting with 
formidable and well-organise tl armies. 

4888 0" 27:33. 



363 



The Noble Qur'an 



4889 That is, you shall go forth to war if you leam discipline, not for booty, but 
for a great and noble Cause. For if your opponents submit to the Cause, there will 
be no fighting and no boot\'. 

17. No blame is there on the blind, nor is there blame on 
the lame, nor on one ill (if he joins not the war): But 
he that obeys Allah(4890) and his Messenger,- (Allah) 
will admit him to Gardens beneath which rivers flow; 
and he who turns back, ((Allah)) will punish him with 
a grievous Penalty. 

4890 There may be neither fighting nor booty. But all who obey the righteous 
Imam's call to Jihad vyath perfect discipline will get the Rewards of the Hereafter. 
The blind, the maimed, and the inlirni will oi conrsc l>c cxcni])lcd Irom active 
compliance with the Call, but they can render such services as are witliin their 
power, and then they will not be excluded from the reward. 

18. Allah. s Good Pleasure(4891) was on the Believers 
when they swore Fealty to thee under the Tree:(4892) 
He knew(4893) what was in their hearts, and He sent 
down Tranquillity(4894) to them; and He rewarded 
them with a speedy Victory; (4895) 

4891 The noun from the \"er\' nidivn is mhvnii (Clood l*lcasnrc); hence the name 
of this Bay'ah, Bay'at aJ Ridnnn, the Fealty of Allah's (Jood Pleasure: see n. 1877 
lo 18:10. 

4892 The great ceremony of the Fealty of Allah's Good Pleasure took place while 
the Prophet sat under a tree in the plain of Hudaybiyah. (R). 

4893 Or tested: seen. 18,5,5 to 47:31. 

4894 S;ikiii;ih = Peace, calm, sense of securit>' and confidence, tran(iuillit\'. (.'/. 
alK>\"e 1-8: 1, and n. 1869. The same word is used in connection with the battle of 
Hunayn in 9:26 , and in connection with the Cave of Thawi^ at an early stage in the 
Hijrah: 9:40 . 

4895 The Treaty of Hudaybiyah itself was a "speedy Victory": it followed 
immediately after the Bay'ah. 

19. And many gains will they acquire (besides): and 
Allah is Exalted in Power, Full of Wisdom. 

20. Allah has promised you many gains that ye 
shall(4896) acquire, and He has given(4897) you 
these beforehand; and He has restrained the hands of 
men from you; that it may be a Sign for(4898) the 
Believers, and that He may guide you to a Straight 
Path; 

4896 The gains so far seen from the Bay'ah and their calm and disciplined 
behaviour were certainly great; but greater still were to follow in the spiritual sense, 
in the rapid spread of Islam, in tlie clearance from the Sacred House of the 
idolafrous autocracy, and in the universal acceptance of the Message of Allah in 
Arabia . 

4897 The first fruits of the Bay'ah were the victory or treaty of Hudaybiyah, the 
cessation for the time being of the hostility of the Makkan Quraysh, and the 
opening out of the way to Makkah. These things are implied in the phrase. "He 
has restrained the hands of men from you." 

4898 Hudaybiyah (in both the Bay'ah and the Treaty) was truly a sign post for the 
Believers: it showed the solidarity of Islam, and the position which the Muslims 
had won in the Arab world. 

21. And other gains (there are), which are not 
within(4899) your power, but which Allah has 
compassed: and Allah has power over all things. 

4899 Other gains: these are usually referred to the later victories of Islam, but we 
must view them not merely in their political or material aspect, but chiefly in the 
rise of Islam as a world jjower moralh' and sj)iritiially. 

22. If the Unbelievers should fight you, they 
would(4900) certainly turn their backs; then would 
they find neither protector nor helper. 

4900 Their morale was now truly broken. 



23. (Such has been) the law(4901) of Allah already in 
the past: no change wilt thou find in the practice 
(approved) of Allah. 

4901 O" 33:62. 

24. And it is He Who has restrained their hands from you 
and your hands from them in the midst(4902) of 
Makka, after that He gave you the victory over them. 
And Allah sees well all that ye do. 

4902 Litde incidents had taken place that might have plunged Quraysh and the 
Muslims from Madinah into a fight On the one hand, Quraysh were determined 
to keep out the Muslims, which they had no right to do: and on the other hand, 
tlie Muslims, though unarmed, had sworn to stand together, and if they had 
counter-attacked they could have forced their entrance to the Ka'bah, tlie centre of 
Makkah. But Allah resfrained both sides from anything that would have violated 
the Peace of the Sanctuary, and after the Treaty was signed, all danger was past 

25. They are the ones who denied Revelation and 
hindered you from the Sacred Mosque and the 
sacrificial animals,(4903) detained from reaching their 
place of sacrifice. Had there not been believing men 
and believing women whom ye did not know 
that(4904) ye were trampling down and on whose 
account a crime would have accrued to you without 
(your) knowledge, ((Allah) would have allowed you to 
force your way, but He held back your hands) that He 
may admit to His Mercy whom He will. (4905) If they 
had been (4906) apart. We should certainly have 
punished the Unbelievers among them with a grievous 
Punishment. 

4903 The Muslims from Madinah had brought the animals for sacrifice with 
them, and had put on the Ihrani or pilgrim's garb (see n. 217 to 2:197), but they 
were not only prevented from entering Makkah, hut were also prevented from 
sending the sacrificial animals to the place of sacrifice in Makkah, as they could 
have done under 2:196. The sacrifice was therefore actually offered at 
Hudaybiyah. 

4904 There were at the time in Makkah believing Muslims, men and women, and 
the faith of stmie <)f them was unknown to their brethren fnjm Madinah. Had a 
fight taken place in Makkah, even tliough the Muslims had been successful, they 
would unviattingly have killed some of these unknown Muslims, and thus would 
unw ittingh have been guilty of sheddir^ Muslim blood. This was prevented by the 
Treaty. 

4905 Allah works according to His wise and Holy will and Plan, and not according 
to what seems to us, in the excitement of human life, to be the obvious course of 
tilings. By [jreventing a fight He saved many \aluable lives, not onh' ot Muslims 
but also of some who became Muslims afterwards and served Islam. He grants 
His Mercy on far higher standards than man in his limited horizon can see. 

4906 If the party from Madinah could have distir^uished Muslims from non- 
Muslims amoi^ theMakkans, they might have been allowed to enter and punish 
the pagan Quraysh for their inordinate vanity and gross breach of the unwritten 
law of the land. But in the actual circumstances the best solution was the Treaty of 
Hudaybiyah. 

26. While the Unbelievers got up in their hearts heat and 
cant - the heat(4907) and cant of ignorance,- Allah 
sent down His Tranquillity(4908) to his Messenger 
and to the Believers, and made them stick close to the 
command of self-restraint; and well were they entitled 
to it(4909) and worthy of it. And Allah has full 
knowledge of all things. 

4907 While the Unbelievers were blustering and excited, and meticulously 
objecte<l to introductory words such as "In the name of Allah, Most Gracious, 
Most Mercifiil, from Muhammad, the Prophet of Allah" (diey did not like the 
tides), the Prophet remained calm and collected, and got the substance of their 
demands embodied in the Treaty without worrying about words. Even tliough the 
terms of the Treaty appeared to the companions, at first, to be unfair to Muslims, 
they remained faithful to their Leader and showed trust in his better judgement, a 
trust tliat was vindicated by the e\ cuts that followed. (R). 

4908 above 48:18, and n. 4894. 



364 



The Noble Qur'an 



4909 It = Tranquillity, Their calmness amid much provocation was a gift of Allah; 
they had earned a right to it by their obedience and discipline, and showed 
themselves well worthy of it. 

27. Truly did Allah fulfil the vision for His 
Messenger.(4910) ye shall enter the Sacred Mosque, if 
Allah wills, with minds secure, heads shaved, hair cut 
short, and without fear. For He knew what ye knew 
not, and He granted, besides this, a speedy 
victory.(4911) 

4910 The Prophet had had a dream that he had entered the Sacred Mostjue at 
Makkah Just before he decided on llic jouriic\ which resulted in the Treaty of 
Hudaybiyah. By it he and his jjcopic could enter next year without ihe least 
molestation and in the full customar>' garb, vntii head shaved or hair cut short, arrd 
all the customary minor rites of pilgrimage. 

4911 See above, 48:18, and n. 4895. 

28. It is He Who has sent His Messenger with Guidance 
and the Religion of Truth, to proclaim it over all 
religion: and enough is Allah for a Witness. (4912) 

4912 rlie di\ine (lis]K)silion ol c\"enls in liie coniinj; oi Islam and its promulgation 
by the Proplicl are thcniscKcs c\i(lcnec ol llie Irulli oi Islam and its all-reaching 
character; tor there is nodiiug which it has not influenced. See also 61:9, n. 5442, 
and also 9:33 . 

29. Muhammad is the messenger of Allah, and those who 
are with him are strong against Unbelievers, (but) 
compassionate amongst each other.(4913) Thou wilt 
see them bow and prostrate themselves (in prayer), 
seeking Grace from Allah and (His) Good 
Pleasure.(4914) On their faces are their marks, 
(being) the traces(4915) of their prostration. This is 
their similitude in the Tawrah;(4916) and their 
similitude in the Gospel is:(4917) like a seed which 
sends forth its blade, then makes it strong; it then 
becomes thick, and it stands on its own stem, (filling) 



49 . Al Hujurat (The Chambers) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. O Ye who believe! Put not yourselves forward(4919) 
before Allah and His Messenger, but fear Allah, for 
Allah is He Who hears and knows all things. 

4919 Sc\'cral shades ot nicaiiiiig arc implied: (1) do nol make youi'scKcs 
conspicuous in word or deed when in tlie presence ol iVllah (e.g. in a Mosfjue, or 
at Prayers or religious assemblies); (2) do not anticipate in word or deed what your 
Leader (Allah's Messenger) may say or do; (3) do not be impatient, trying to 
hasten things before the time is ripe, of which the best Judge is Allah, Who speaks 
through His Messenger. Be reverent in all things, as in the presence of Allah: for 
He hears ;md sees all things. (4) Look to the Qur'an and the Sunnah of the 
I'ro])hei (peace be on him) for guidance and let nothing else take precedence over 
rheni. (R). 

2. O ye who believe! Raise not your voices(4920) above 
the voice of the Prophet, nor speak aloud to him in 



the sowers with wonder and delight. As a 
result,(4918) it fills the Unbelievers with rage at 
them. Allah has promised those among them who 
believe and do righteous deeds forgiveness, and a 
great Reward. 

4913 Cf. 9:128. The devotees of Allah wage unceasing war against evil, for 
themselves, and for others; but to their own brethren in faith— especially the 
weaker ones-they are mild and compassionate: they seek out every opportunity to 
sympathise with them and help them. 

4914 Their humility is before Allah and His Prophet and all who have authority 
from Allah, but they yield no power or pomp, nor do they worship worldly show 
or glitter. Nor is their humility before Allah a mere show for men. 

4915 The traces of their earnestness and humility are engraved on their faces, i.e., 
I)enetrate their inmost iieing, llie lace being the ouh^ard sign ot the inner man. If 
we take it in its literal sense, the traces miglit mean the marks left by repeated 
prosfration on their foreheads. Moreover, a good man's face alone shows in him 
the grace and light of Allah; he is gende, kind and forbearing, ever helpful, relying 
on Allah and possessing 'a blessed Peace and Calmness' (i.e., sakinab: cf. 48:26; 
48:18, n. 4894) that can come from no other source. (R). 

4916 In the Book of Moses, which is now found in a corrupt torm in the 
Pentateuch, the posture of humility in prayer is indicated by prosfration; e.g., 
Moses and Aaron "fell upon their faces", Num. 16:22 . 

4917 The similitude in the Gospel is about how the good seed is sown and grows 
gradually, even beyond the expectation of the sower: "the seed should spring and 
grow up, he knoweth now how; for the earth bringeth forth fruit of herself; first the 
blade, then ihe ear, after that the full corn in tiic ear"; Mark, 1:27-28. Thus Islam 
was preached by the Prophet; the seed seemed to human eyes lost in the ground; 
but it put forth its shoot, and grew, and became sfrong, until it was able to stand on 
its own legs, and its worst enemies recognised its existence and its right to hve. 
Note how much more complete the parable is in the Qur'an. The mentality of the 
sowers of the seed is expressed in beautiful terms: its growth and sfrength filled 
them "with wonder and delight." 

4918 I construe tiie particle "If as expressing not the object, but the result. The 
result of the wonderful growth of Islam in numbers and sfrength was that its 
enemies were confounded, and raged furiously within their own minds, a contrast 
to the satisfaction, wonder, and delight of the Prophet and his Companions. The 
pronoun in "rage at them" of course refers to the Prophet and his Companions, 
and goes back to the earlier words, "on their ^ces" etc. 



4921 Such rudeness may even desfroy tlie value of such services as they may 
otherwise have been able to render, and all this without their even realising the 
harm they were doing to the Cause. 

3. Those that lower their voices in the presence of 
Allah's Messenger,- their hearts has Allah tested for 
piety:(4922) for them is Forgiveness and a great 
Reward. 

4922 The essence of good manners arises from the heart. The man who really 
and sincerely respects his Leader has true piety in his heart, just as the man who 
does the opposite may undo the work of years by weakening the Leader's 
authority. 



talk, as ye may speak aloud to one another, lest your 
deeds become(4921) vain and ye perceive not. 

4920 It is bad manners to talk loudly before your Leader. Some ill-mannered 
people so raise their voices as to drown the voice of their Leader, in conversation 
or in Council. 



365 



The Noble Qur'an 



4. Those who shout out(4923) to thee from without the 
Inner Apartments -(4923-A) most of them lack 
understanding. 

4923 To shout aloud lo \ our Ixader from outside his Chambers shows disrespect 
both for his person, his time, and his engagements. Only ignorant fools would be 
guilty of such unseemly behaviour. It is more seemly of them to wait and bide 
their time until he is free to come out and attend to them. But, in the Court of a 
spiriUial Kiug, much is forgiven that is due to lack of knowledge and 
undei stauding. lu the earthly Court, ignorance of the Law excuseth no man. If a 
man heha\e<l lu that way to the General of an army or the Governor of a 
Piovinee, not to s])eak of an eaithly King, he would be laid hands on by the 
Guard, and could never gain the access he desires. 

4923-A Al Huiurat: "The Inner Apartments* or "The Chambers." 

5. If only they had patience until thou couldst come out 
to them, it would be best for them: but Allah is Oft- 
Forgiving, Most Merciful. 

6. O ye who believe! If a wicked person comes(4924) to 
you with any news, ascertain the truth, lest ye harm 
people unwittingly, and afterwards become full of 
repentance for what ye have done. 

4924 All tittle-tattle or reports— especially if emanating from persons you do not 
know— are to be tested, and the truth ascertained. If they were believed and passed 
on, much harm may be done, of wliich you may have cause afterwards to repent 
heartily. Scandal or slander of all kinds is here condemned. That about women is 
specially denounced: 24:1 1-20; 28-26. 

7. And know that among you(4925) is Allah. s Messenger, 
were he, in many matters, to follow your (wishes), ye 
would certainly fall into misfortune: But Allah has 
endeared(4926) the Faith to you, and has made it 
beautiful In your hearts, and He has made hateful to 
you Unbelief, wickedness, and rebellion: such indeed 
are those who walk in righteousness;- 

4925 The messenger of .Mlali, if he consults his friends and associates, should not 
be ex])eeted to follow llieir athice in all matters. The judgement and res])onsibilit\' 
are his: he sees farther than the rest, and he is not swayed by personal feeling as 
others may be. (R). 

4926 P'ortunate indeed was the generation among whom the Prophet of Allah 
walked iu his daily life. His examjjle was insjjiiing. Ulieir inner Faith was dear to 
them; it was a thing to be jmoihI of in their innerniost hearts; and they kn ed 
discipline, obedience, and righteousness. iNo \\"onder all their other disad\antages 
were neutralised, and they went from sUengtli to strengtli. Notliing but the Grace 
of Allah could have brought about such a result 

8. A Grace and Favour from Allah, and Allah is full of 
Knowledge and Wisdom. 

9. If two parties among(4927) the Believers fall into a 
quarrel, make ye peace between them: but if one of 
them transgresses beyond bounds against the other 
then fight ye (all) against the one that transgresses 
until it complies with the command of Allah; but if it 
complies then make peace between them with justice 
and be fair: for Allah loves those who are fair (and 
just). 

4927 Indmdual (|uarrels arc easier to ctjmpose than group ([uarrcls, or, in the 
modern ^vorki, national (|narrels. But the eollective communit\' of Islam should he 
su])renic o\er grou])s or nations, h would l>e expected to aet justly and tiy to 
compose the quarrel, tor peace is hetter tlian fighting. But if one party is 
determined to be the a^essor, the whole force of the commimity is brought to 
bear on it The essential condition of course is that there should be perfect 
fairness and justice and respect for the highest principles; for Islam takes account 
of every just and legitimate interest without separating spiritual from temporal 
matters. The League of Nations failed because these essentials were absent and 
today the United Nations fails for the same reason. (R). 

10. The Believers are but a single Brotherhood:(4928) So 
make peace and reconciliation between your two 



(contending) brothers; and fear Allah, that ye may 
receive Mercy. 

4928 The enforcement of the Muslim Brotherhood is the greatest social ideal of 
Islam. On it was based the Prophet's Sermon at his last pilgrimage, and Islam 
cannot be completely realised until this ideal is achieved. 

11. O ye who believe! Let not some men among you 
laugh at others:(4929} It may be that the (latter) are 
better than the (former): Nor let some women laugh 
at others: It may be that the (latter are better than 
the (former): Nor defame nor be(4930) sarcastic to 
each other, nor call each other by (offensive) 
nicknames: Ill-seeming is a name connoting 
wickedness, (to be used of one) after he has believed: 
And those who do not desist are (indeed) doing 
wrong. 

4929 Mutual ridicule ceases to be fun when there is arrogance or selfishness or 
malice behind it We may laugh with people, to share in the happiness of life: we 
must never laugh at people in contempt or ridicule. In many things the may be 
better than ourselves! 

4930 Defamation may consist in speaking ill of others hy the spoken or written 
word, or in acting in such a way as to suggest a charge against some person whom 
we are not in a position to judge. A cutting, bitir^ remark or taunt of sarcasm is 
included in the word lamaza. An offensive nickname may amount to defamation, 
but in any case there is no point in nsinj,^ offensi\"c nicknames, or names that 
suggest some real or lancied dclcct.'l lie\' ill accord the serious ]nirpo>,c which 
Muslims should ha\e m lile. for example, even it a man is lame, it is v\Tong to 
address him as "() lame one! " It causes him pain, and it is bad manners. So in the 
case oi the rude remark, "the l>lack man". 

12. O ye who believe! Avoid suspicion as much(4931) (as 
possible): for suspicion in some cases is a sin: And spy 
not on each other behind their backs. Would any of 
you like to eat the flesh of his dead(4932) brother? 
Nay, ye would abhor it.. .But fear Allah. For Allah is 
Oft-Returning, Most Merciful. 

4931 Most kinds ot suspicion arc ha^clcs^ and lo lie a\i>idcd, and some are crimes 
in diemselves: tor tiiey do cruel uijiislice lo innocent men and women. Spring, or 
enquiring too curiously into other people's affairs, means either idle curiosity, and 
is therefore futile, or suspicion carried a stage further, which almost amounts to 
sin. Back-biting also is a brood of the same genus. It may be either futile but all 
the same mischievous, or it may be poisoned with malice, in which case it is a sin 
added to sin. 

4932 No one would like even to diink ot such an abomination as eating die tlesh 
of his brother. But when the brother is dead, and the flesh is carrion, abomination 
is added to abomination. In the same way we are asked to refrain from hurting 
people's feelings when they are present; how much worse is it when we say things, 
true or false, when they are absend 

13. O mankind! We created(4933) you from a single 
(pair) of a male and a female, and made you into 
nations and tribes, that ye may know each other (not 
that ye may despise (each other). Verily the most 
honoured of you in the sight of Allah is (he who is) the 
most righteous of you. And Allah has full knowledge 
and is well acquainted (with all things). 

4933 This is addressed to all mankind and not only to the Muslim brotherhood, 
though it is understood that in a perfected world the two would be synonmious. 
As it is, mankind is descended from one pair of parents. Their tribes, races, and 
nations are convenient labels by which we may know certain differing 
characteristic s. Before Allah they are all one, and he gets most honour who is 
most rij;liteoiis. 

14. The desert Arabs say,(4934) "We believe." Say, "Ye 
have no faith; but ye (only)say, 'We have 
submitted(4935) our wills to Allah,' For not yet has 
Faith entered your hearts. But if ye obey Allah and His 
Messenger, He will not belittle aught of your deeds: 
for Allah is Oft-Forgiving, Most Merciful." 



366 



The Noble Qur'an 



4934 The desert Arabs were somewhat shaky in their faith. Their hearts and 
minds were petty, and they thought of petty things, while Islam requires the 
complete submission of one's being to Alhih. See next verse. Some of the failings 
ol ihc desert Arabs are described in 18:1 1-15. But the reference here is said to be 
to the BanuAsad, who came to profess Islam in order to get charity during a 
famine. 

4935 'This is what ye ought to prove if your faith has any meaning, but ye only say 
it with your tongues.' 

15. Only those are Believers who have believed in Allah 
and His Messenger, and have never since doubted, but 
have striven with their belongings and their persons In 
the Cause of Allah: Such are the sincere ones. 

16. Say: "What! Will ye(4936) instruct Allah about your 
religion? But Allah knows all that is in the heavens 
and on earth: He has full knowledge of all things. 

4936 Tou say (or perhaps even think) that you are Muslims, but where are the 
fruits of your Faith? Allah knows the innermost motives and secrets of your heart, 
and you cannot deceive Him by attaching a certain label to yourselves.' Alas! that 
this answer to the desert Arabs is true of so many others in our own times! 



17. They impress on thee(4937) as a favour that they 
have embraced Islam. Say, "Count not your Islam as a 
favour upon me: Nay, Allah has conferred a favour 
upon you that He has guided you to the faith, if ye be 
true and sincere. 

4937 Islam in itsell is a jirecious ])ri\ilege. By acceptiiig il we conter no la\x>iir on 
its preacher or on any community'. If tlie acceptance is from the heart, it is a great 
favour done to those who accept, that the Light of Allah has entered their hearts 
and they have received guidance. 

18. "Verily Allah Knows(4938) the secrets of the heavens 
and the earth: and Allah Sees well all that ye do." 

4938 This does not mean that we should seek petty motives in newcomers into 
the House ot Islam. That would indeed be harbouring suspicions or allowing 
curiosit} to s])y out inori\es, which would be a crime under 49:12. We should be 
tine, sincere, and (ie\ ()te(l ourselves, and leave the case of others to Allah, from 
Whose eyes notliing is hidden. 



50. Qaf 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Qaf:(4939) By the Glorious(4940} Qur'an (Thou art 
Allah. s Messenger.. 

4939 This is an Abbreviated Letter. For Abbre\ialc(l IcUcrs generally, see 
Appendix I. This particular Abbre\iated LelEer O'^^/ occurs onh' here as a single 
letter, and in combination at the l>eginning ol S. 12, w here I was unal>le to explain 
the lull combinalion. Here the Qal is taken by several Commentators to represent 
Qu(Uva a] Ann; "the mailer has l>een decreed," with reference to the eschatological 
trend ol the Siu^ah. Allah knows best. 

4940 Mdjid (translated "Glorious") is one of the beautiful appellations of ihe 
Qin 'an. Its gloiy is that of the rising siui: the more it nses on your mental and 
spirilual horizon, the more you are lost in admiralion ol its glor\'. Its meanings are 
manliest and niexhauslible. The greater your ex])erience, the more light is \<;>ur 
spiritual c\c able lo bear. And m that glor\' is a beauty' that none can tell who has 
not ex])erieneed il m his soul. Il is itsell ihe ])rool ol llie mission ol the Prophet. 

2. But they wonder that(4941) there has come to them a 
Warner from among themselves. So the Unbelievers 
say: "This is a wonderful thing! 

4941 In a sense their wonder is natural: do we wonder at the glorious sun? In 
another sense it is unnatural: what should we say of a man who fails to see in 
broad daylight? 

3. "What! When we die(4942) and become dust, (shall 
we live again?) That is a (sort of) return far (from our 
understanding)." 

4942 0" 37:16. 

4. We already icnow how much of them(4943) the earth 
talces away: With Us is a record guarding (the full 
account). 



4943 The earth only corrnjirs and takes away the body w hen they are dead; it has 
no power over the soul. Hie lull account o! the soul's doings is in Allah's Record. 

5. But they deny the Truth when it comes to them: so 
they are in a confused state.(4944) 

4944 II the\" deii\" w hat has l)eeii made clear to them, their minds must necessarily 
get into contusion. All nature declares the glory and goodness ot ^Vllah. Revelation 
explains the inequalities of this life and how they will be redressed in the 
Hereafter. If they do not accept this, they are not in a logical position. They 
cannot reconcile the known with the unknown. 

6. Do they not look at the sky above them?- How We 
have made it(4945) and adorned it, and there are no 
flaws in it? 

4945 The greatest ])hilosopliers lia\"e loiind a ditticult\' in understanding the 
sceptical position w hen lhe\' contemplale the wonder and iiu sten" ol the skies w ith 
all the countless beauliliil stars and planets and lights in them, and laws of order, 
motion, and syininetr\', that respond to the hiii,lic>,l iiialhematical abstractions 
willioiii a llaw. Can l>lind Chance gi\e rise lo such coiidilioiis:' 

7. And the earth- We have spread it out,(4946) and set 
thereon mountains standing firm, and produced 
therein every kind of beautiful growth (in pairs)- 
(4947) 

4946 Cf. 13:3; and 15:19 and n. 1955. The earth is round, and yet it appears 
stretched out as a vast expanse, like a carpet kept steady with the weight of the 
mountains. 

4947 Cf.Tl:5, and ii. 2777. Sex in plants may be hinted at: see n. 1801 to 18:8. 

8. To be observed and commemorated by every 
devotee(4948) turning (to Allah.. 

4948 For all these thirds go into his very heart and soul. He loves to contemplate 
them, to remember them for himself as evidence of Allah's goodness and glory, 
and to mention and proclaim them, in the form of Psalms, Hymns or Dhikr. (R) 



367 



The Noble Qur'an 



9. And We send down from the sky rain charted with 
blessing, and We produce therewith gardens and 
Grain for harvests; 

10. And tall (and stately) (4949) palm-trees, with shoots 
of fruit-stalks, piled one over another;- 

4949 A beautiful nature passage. How graphie and unforgettable to anyone who 
has seen a spring and summer in an Arabian oasis! 

11. As sustenance for ((Allah) 's) Servants;- and We give 
(new) life therewith to land that is dead: Thus will be 
the Resurrection. 

12. Before them was denied (the Hereafter) by the 
People(4950) of Noah, the Companions of the Rass, 
the Thamud, 

4950 Just (lie names ol ihe jieopies of Aral>ian U'adilion wlio were punished for 
tlieir sins are mentioned; their stories be found elsewhere, b'or the J^cop/c o/ 
Noah, see 11:25 -48 and other passages. For the Companions of the Ross, see 
25:38 and n. 3094; for ^rfand Thamud, see 26:123-158, and other passages; for 
Phamoh and his People, see 2:49-50 and other passages: for the Brethren ofLut, 
see 7:80-84, and other passages; for the Companions of the Wood, see 15:78-79, 
and u. 2000; and for ihe Fcopic ofTiihlm, see 44:87 and n. 4715. 

13. The 'Ad, Pharaoh, the brethren of Lut, 

14. The Companions of the Wood, and the People of 
Tubba'; each one (of them) rejected the messengers, 
and My warning was duly fulfilled (in them). 

15. Were We then weary with the first Creation, that 
they should be in confused doubt(4951) about a new 
Creation? 

4951 Cf. 46:33, and n. 4812. 

16. It was We Who created man, and We know what dark 
suggestions his soul(4952) makes to him: for We are 
nearer to him than (his) jugular vein. 

4952 Allah created man, and ga\e him his limited free \vill. Allah knows inmost 
desires and nioti\es «[ man c\"cn better than man does himseli. He is nearer io a 
man than the man's own jugular \em. The jugular \"ein is the !)ig trunk \"ein, one 
on eaeh side of the neek, whieh brings the l>lood back from llic head Io llie heart. 
I he two jugular veins correspond to die two carotid arteries which carr\' the blood 
from heart to the head. As the blood-stream is the vehicle of life and 
consciousness, the phrase "nearer than the jugular vein" implies that Allah knows 
more truly the innermost state of our feeling and consciousness than does our 
own ego. 

17. Behold, two (guardian angels)(4953) appointed to 
learn (his doings) learn (and noted them), one sitting 
on the right and one on the left. 

4953 '\\so angels are constantly l>y him to note his thoughts, words, and actions. 
One sits on the right side and notes his good deeds and die otlier on the left, to 
note his bad deeds; corresponding to the Com])anious of the Right and the 
Com])anions oi the Left mentioned in .>f):27 and 5(k 11. (R). 

18. Not a word does he(4954) utter but there is a 
sentinel by him, ready (to note it). 

4954 Then each "word" spoken is taken down by a "sentinel" (raqih). This has 
been construed to mean that the sentinel only records words, not thoughts which 
are not uttered. Thoughts may be iorgucn li no! ullered, and slil! more if die\' do 
not issue in action. At the stage at \\liirli wc clothe a thought in words, we ha\'e 
already done an action. The Recorder^ mentioned in the last \'erse make a 
complete Record, in order Io su])])ly moti\"es and springs of action, which will 
affect the degrees or status in tlie spiritual Herealter. The three together, 
individuals or kinds, make the honourable Recorders, Kiraman Katibin, (plural, 
not dual number) mentioned in 82:11. 



19. And the stupor of death(4955) will bring Truth 
(before his eyes): "This was the thing which thou 
wast trying to escape!" 

4955 What is stupor or unconsciousness to this probationary life will be the 
opening of the eyes to the spiritual world: for Death is the Gateway between the 
two. Once through that Gateway man will realise how the things which he 
neglected or looked upon as remote are the intimate Realities, and the things 
which seemed to loom large in his eyes in this world were shadows that have fled, 
llie things we wanted to av<)id are the things that have really come to pass. Both 
Good and E\ il will realise the Tnith mm in its intensity'. 

20. And the Trumpet(4956) shall be blown: that will be 
the Day whereof Warning (had been given). 

4956 The next stage will l)e the Judgement, heralded with the blowing of the 
Trum])et. luery soul will then come lorlh. 

21. And there will come forth every soul: with each will 
be an (angel) to drive,(4957) and an (angel) to bear 
witness. 

4957 Several interpretations are possible, leading to the same truth, that the 
Judgement \rill be set u[); the Record will be produced; the good and bad deeds 
wiU speak for and against; and comjjiete justice will be done, each act leading to its 
own due fruit. (1) The (angel) to dri\"c and the (angel) to l)ear witness ma\' be the 
Recording Angels ot the left and ihc nghl (\crse 17); or (2) it may not he angels, 
but the evil deeds will dri\e like task-master^, and the good deeds will bear witness 
for the soul on trial; or (H) his misused limbs and faculties \\\\\ drive him to his 
doom, while his well-used liml)s and faculties \\\\\ witness lor him. 

22. (It will be said:) "Thou wast heedless of this; now 
have We removed thy veil, and sharp is thy 
sight(4958) this Day!" 

4958 The clearness of vision will now be even greater: see n. 4955 above. 

23. And his Companion(4959) will say: "Here is (his 
Record) ready with me!" 

4959 Qann: Companion. If we take No. 1 of the constructions suggested in n. 
4957, the Companion will be one of tiie Recording Angels mentioned above, in 
verse 21, perhaps the one that drives; or perhaps ihe third one mentioned in verse 
18, tor he has the Record ready vrith him. If we take any oi the other constructions 
mentioned in n. 4957, it will be the evil deeds or die misused faculties. In any ease 
it will be the factors on whose testimony his conviction will be based. 

24. (The sentence will be:) "Throw, throw(4960) into 
Hell every contumacious Rejecter (of Allah. !- 

4960 The original for "throw", here and in verse 26 below, is in the dual number, 
which some Commentators explain by saying that the dual form is used for 
emphasis, as if the \ erh ("throw, tiirow") were twice repeated. Examples of this are 
foiuid in Arabic. But is it jiossible that die dual refers to the two angels mentioned 
ill verses 17 and 21:' In that case die Com])auions in \'erse 27 will he the third one 
mentioned in verses 18 and 23. In any ease the third one will be the one on whose 
Record the sentence will be passed. 

25. "Who forbade what was good, transgressed all 
bounds, cast doubts and suspicions; 

26. "Who set up another god beside Allah. Throw him 
into a severe penalty." 

27. His Companion(4961) will say: "Our(4962) Lord! I 
did not make him transgress,(4963) but he was 
(himself) far astray." 

4961 See last note. But some people understand by "Companion" here an evil 
associate in the world, an evil one who misled. 



4962 Our Lord. One man speaks: "I did not", etc. Yet he uses the plural pronoun 
in saying, "Our Lord". This is beaiilifully appro])riate, as he is speaking so as to 
include the person to be judged: as il he were Io say, '"llioii art my lj;>rd, or the 
Lord of us angels or of all Creation, but Thou art his Lord also, for Thou didst 
cherish him and warn him, and he owed duties to Thee." 



368 



The Noble 



Q u r ' a n 



4963 Neither the Recording Angels nor the misused limbs and faculties, nor 
anything else whatever was responsible for the Evil: it was the personal 
responsibility of the Doer himself, with his free will. 

28. He will say: "Dispute not(4964) with each other in 
My Presence: I had already in advance sent you(4965) 
Warning. 

4964 It is suggested lh;U sinners whose Rcford is bhiek, driven into a corner, 
aeeiise others of niisleiidiii}; tiieni: die others nia\' be Recorders, or their faculties 
or opportunities or surroundings or tlieir associates in tlie world, or anything but 
themselves. Such recriminations are not allowed in the Court of Judgement 

4963 Besides, personal responsibility had already been clearly preached to them 
in Allah's Message, and the\' had l)een warned of the consecjuences. "You" is in the 
plural number 'all of you who are before the Judgement Seat had clear warning of 
the consequences of your conduct' 

29. "The Word changes not before Me, and I do not the 
least injustice to My Servants. "(4966) 

4966 /l/jc/has two plurals; (1) 'Ahid, as here, means all Senants of Allah, i.e., all 
his creatures; (2) '/bad has the further connotation of Servants of Allah, devoted to 
his service; / have translated it in many cases by the word "devotees*. The 
Sentence before the Judgement Seat is pronounced with perfect justice: it does not 
change, and retjuires no change; the inevitable consequences of sin must follow; 
the time for Mercy is past. 

30. One Day We will ask Hell, "Art thou filled to the 
full?"(4967) It will say, "Are there any more (to 
come)?" 

4967 As the capacity' of (Jood is unlimited, so is die capacity of Evil-unlimited. 
Hell is |)crsoiiined and asked, "Art thou sated to die full?" It replies, "If there are 
more to come, lei them come." It is not satisfied. 

31. And the Garden(4968) will be brought nigh to the 
Righteous,- no more a thing distant. 

4968 In this life, the ideals of the spirit, the accomplishments of the things in our 
hearts and our hopes, seem to be ever so far, seem even to recede as we think we 
come uearer. Not so in the Hereafter. The fruits of righteousness wiU no longer 
l)c iu liie distance. They will be realised. They will seem themselves to approach 

the Righteous. 

32. (A voice will say:) "This is what was promised for 
you,- for every one who turned(4969) (to Allah, in 
sincere repentance, who kept (His Law), 

4969 The description of the Righteous is given in four masterly clauses: (1) tiiose 
who turned away from Evil in sincere repentance; (2) those whose new life was 
good and righteous; (3) those who in their innermost hearts and in their most 
secret doings were actuated by God-fearing love, the fear that is aldn to love in 
remembering Allah under His tide of "Most Gracious"; and (4) who gave up their 
whole heart and being to llim. 

33. "Who feared (Allah) Most Gracious unseen,(4970) 
and brought a heart turned in devotion (to Him): 

4970 O" 36:1 1 and n. 3952; and 35:18, and n. 3902. 

34. "Enter ye therein in Peace and Security;(4971) this is 
a Day of Eternal Life!" 

4971 Ulie true meaning of Islam: peace, security, salutation, and accord with 
Allah's Plan in all Eternity. 

35. There will be for them therein all that they wish,- and 
more besides in Our Presence. (4972) 

4972 I'o gel all dial our iiuritied wishes and desires coniprehend may seem to 
sum up fmal Bhss; but there is something still wanting, which is supplied by the 
Presence of Allah, the Light of His Countenance. 

36. But how many generations before them did We 
destroy (for their sins),- stronger in power(4973) 
than they? Then did they wander through the land: 
was there any place of escape (for them)? 



4973 While virtue and righteousness will accomplish their final goal, what will be 
the End of Sin? Let the past tell its story. Many powerful and arrogant generations 
were swept away, to stray in the paths of miser\', without -.my way of escape from 
the consequences of their sin. This was already seen in the lite ot this world. In the 
world to come, it will be worse, as already stated in \'erses 21-26 above. 

37. Verily in this(4974) is a Message for any that has a 
heart and understanding or who gives ear and 
earnestly witnesses (the truth). 

4974 As Christ said (Matt. 11:15 ), "he that hatii ears to hear, let him hear". These 
are matters of high moment. Many spiritual lessons can be learnt from these 
things by anyone who has the heart and understanding to apply to Allah's teaching 
and can give genuine thought to what he sees, as a witness does who has to swear 
to the facts on his oath. 

38. We created the heavens(4975) and the earth and all 
between them in Six Days,(4976) nor did any sense of 
weariness touch Us. (4977) 

4975 Allah's creation of the heavens and the earth in long stiges or periods of 
time, as we count time, shows how diint^s e\ oh"e in their own good time. We must 
tlieretore be jiatient il (Jood does iioi sccjii lo come to its own according to our 
ideas. Our will should merge itself in Allah's Will, and we should praise Him, 
realising that He is All-Good and that all adjustments will be in the Hereafter. 

4976 Cf. 7:54 , n. 1031; and 41:12. n. 4477. 

4977 a: 35:35. 

39. Bear, then, with patience, all that they say, and 
celebrate the praises of thy Lord, before(4978) the 
rising of the sun and before (its) setting. 

4978 Allah should be remembered at all times. But die best time lor individual 
adoration is early in the morning before sunrise, late in the day before sunset, and 
a portion of the night, when there is stillness in the air, and man's spirit loves to 
comniuiie with things sjjiritual. Those who would connect this with the five 
canonical prayers, instituted at a later stage in MadTnali, would take the Fajriov 
the prayer before sunrise, the. Zuhr and the 'Asr for the afternoon prayers before 
sunset and the Maghrib and the 'Isha 'for the night prayers. 

40. And during part of the night, (also,) celebrate His 
praises, and (so likewise) after the postures(4979) of 
adoration. 

4979 The general meaning ot :iftcT tJic posiiiivs ol mlonilion would be the 
contemplation and remembrance of Allah after praters. Those who would 
connect this passage with the five canonical prayers understand these further 
prayers "followii^ the sujud or postures of adoration" to mean the extra or 
supernumerary prayers known as nail, also the use of the Rosary or the fingers in 
remembering the Names of Allah. 

41. And listen for the Day(4980) when the Caller will call 
out from a place quiet near,-(4981) 

4980 The Day of Resurreclion, wiieii the Call to the souls to arise and come to 
die Judgement Seat will l)e imniediateh answered, and they will arise and come 
fordi. Cf. 3(yAS}-53, and notes IWM and 8999. 

4981 In die life of this world it seemed all so remote. In the new life at the 
Resurrection it will all be so near; for there will be neither time nor space as we 
know them here. 

42. The Day when they will hear a (mighty) Blast(4982) 
in (very) truth: that will be the Day of Resurrection. 

4982 '^I he wortl al Say hali (mighty Blast) is usetl tor die Resurrection (as here) or 
for the sudden punishment of the guilly on this earth, as in 11:67, where see 
fijrther references. 

43. Verily it is We Who give Life and Death; and to Us is 
the Final Goal- 

44. The Day when the Earth will be(4983) rent asunder, 
from (men) hurrying out: that will be a gathering 
together,- quite easy for Us. (4984) 



369 



The Noble Qur'an 



4983 Men will hurry out from all comers of the earth to answer the call, and the 
earth itself will be rent asunder. In 25:25 the imagery used was the heaven being 
rent asunder, and angels coming out in ranks: seen. 8082 Cf. also 84:1-4. 

4984 It may seem to our material imaginations a diffieult task to colleet together 
the souls of all sorts of men, who died in all sorts of conditions at different times, 
but it will be a different kind of world and creation altogether, and to Allah all 
things are not only possible but easy. 



45. We know best what they(4985) say; and thou art not 
one to overawe them by force. So admonish with the 
Qur'an such as fear My Warning! 

4985 People may throw all sorts of doubts about the Judgement and the 
Hereafter. The Prophet's task is not to force them to accept anything. His task is 
to deliver the Message of the Qur'an, and admonish those who are spiritually fit 
and ready to receive admonition and to prepare themselves for the new and 
higher life destined for man. 



51 . Al Dhariyat (The Winds That Scatter) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the (Winds)(4986) that scatter broadcast;(4987) 

4986 Four agencies are mentioned in verses 1 to 4 as evidences or types or 
sTOibols of the fcrtainty and unity of a Truth described in verses 5-6. What these 
agencies are is descrilied by certain adjectival partici|)les, tlic noun understood 
being usualh' taken to he "Winds": the word lor Wind {Jiili} being feminine in 
Arabic. Some Commentators lio\ve\"er underslaiid other nouns as being iin])lied, 
e.g., angels in all four verses, or different tilings in each of the four verses. 
Whatever the agencies are, their different modes of working are evidence of the 
power and goodness of Allah, the Unity of His Plan, and the certainty of Good 
and Evil reaching their own destined ends, when Judgement and Justice will have 
given each one his due. (R). 

4987 Winds may blow strong, and scatter jiarlicles ol dust tar and wide; but the\' 
do not diminish b\' one jot the sul)stance of Allali's material creation; on the 
contrary they help to reafijusi ihiiigs. They reshape the configuration of the earth; 
in the vegetable kingtlom die\' cany seeds about and plant new seeds in old soils; 
in the region of air they produce mighty changes in temperature and pressure that 
affect animal and vegetable life; they carry the moisture of equatorial Africa to the 
parched plains of India; and so on. Yet they are just one little agency showing 
Allah's working in the material world. So in the spiritual world. Revelation works 
mighty changes; it may be resisted, but the resistance will be swept away; it ever 
points to the one Great Final Event, "to which the whole Creation moves". 

2. And those that(4988) lift and bear away heavy 
weights; 

4988 The thirds that hft and bear away heavy weights may be the Winds that carry 
the heavy rain clouds or that sweep off every resistance from their path, or it may 
be the heavy moisture-laden clouds themselves. So works Revelation: it lifts and 
sweeps away the burdens of custom, superstition, or man's inertia, and ever leads 
onwards to the destined End. 

3. And those that(4989) flow with ease and gentleness; 

4989 riie>ie iiia\" be \\'inds lhat lill the sails ot ships with geiille and la\()urable 
breezes, that cany men and merchandise to dieir destinatitms. Or diey may be die 
ships themselves, whose smooth motion through the waters is described in many 
places by the verb Jam, "to flow", e.g., Cf. 2:164. 

4. And those that(4990) distribute and apportion by 
Command;- 

4990 These may be Winds (or other agencies) that distribute and apportion 
moisture or rain or atmos]>lieric pressure to oilier blessings ot Allah— not 
haphazard but by fixed laws, i.e., according to the Coiiiiiiand ot their Lord. So 
widi Revelation. Its blessings are distributed all around, and it produces its 
marvelous effects sometimes in die most unlikely places and ways. 



5. Verily that which ye(4991) are promised is true; 

4991 That which ye are promised: the Promise of Allah about Mercy and 
Forgiveness to the Penitent, and Justice and PenalQ' to the Rebellious; the promise 
of the Hereafter; the promise that all does not end here, but that there is a truer 
and more lastir^ world to come, for which this is but a preparation. 

6. And verily Judgment(4992) and Justice must indeed 
come to pass. 

4992 .Din^tlie giving to each person his precise and just due; diis is implied in 
Judgement and Justice. All the inequalities of this life are to be redressed. 

7. By the Sky with (its) numerous Paths,(4993) 

4993 The stiid\' of the numerous regular orbits of the planets and irregularly 
regular orbits of comets, and tlie various motions, visible or invisible, of the fixed 
stars or re\"ohiiig stars, form in themselves a network of knowledge or science, of a 
highly technical nature; the highest astroiioni\' or mathematics can only barely 
reach its fringe. But these lia\"e all a fixed IMau aud Purpose under Allah's 
Dis})eiisatioii. In them \arKi\" leatK to l iiilw lu c()utra>>l look al the confused 
medley of docti ines, views, and dicta put lonvard by the Scejitics, as described in 
the next verse. 

8. Truly ye are in a doctrine discordant,(4994) 

4994 Q:nv] = sayiiii^', \i"or(l, tlieon", doctriue. Miikht;i}if= differiug. various, 
incoiisisleul wilh ilsell. disrordaut. No ihcory or docUiue based on a denial oi a 
Hereafter can be consistent with spiritual facts as we know them, or with Allah's 
Gk)odness, Justice, and Mercy. 

9. Through which are deluded (away from the Truth) 
such as would be deluded. (4995) 

4995 Some Commentators draw from this a rigid doctrine of Calvinistic 
Predestination or Determinism, which I do not think is fairly deducible from the 
words. "Yu'fak" should I think be translated \fill be or would be deluded", 
meaning "have the wish or desire to be*, and not "must necessarily be deluded by 
eternal predestination*. The word occurs in many places in the Qur'an: e.g., Cf. 
5:75, or 9:80. 

10. Woe to the falsehood-mongers,- 

11. Those who (flounder) heedless(4996) in a flood of 
confusion: 

4996 They are in great spiritual danger: yet they care not 

12. They ask, "When will be the Day of Judgment and 

Justice?" 

13. (It will be) a Day when they will be tried (and tested) 
over the Fire! 



370 



The Noble Qur'an 



14. "Taste ye your trial! This is wliat ye used to ask to be 
liastened!"(4997) 

4997 They used to say scoffingly, "if there is to be punishment for our sins, let it 
come at once!" When it comes, they will know what a terrible thii^ it is! Cf. 
26:204 n. 3230. 

15. As to the RighteouS/ they will be in the midst of 
Gardens and Springs,(4998) 

4998 Gardens and Springs are the two most frequent symbols for the highest 
satisfaction and bliss. 

16. Taking joy in the things which their Lord gives them, 
because, before then, they lived a good life. 

17. They were in the habit(4999) of sleeping but little by 
night, 

4999 'rhc\' were engaged most ol the night in worship and in the ])lanning of good 
deeds. They preferred activity to idleness, die service of Allah and His creatures to 
the indulgence of Self. 

18. And in the hour of early dawn, they (were found) 
praying for Forgiveness;(5000) 

5000 They were up early before dawn, ready for their devotions. The praying for 
Forgiveness and Mercy does not necessarily imply that they had committed fresh 
sins, hideed they begun the day with such devotions, showing their great humility 
before Allah and their anxious care for others, for whom they prayed as much as 
for themselves. See the last sentence of n. 21 to 1:5. 

19. And in their wealth and possessions (was 
remembered) the right of the (needy,) him who asked, 
and him who (for some reason) was(5001) Prevented 
(from asking). 

5001 True charity remembers not only those in need who ask, but also those who 
are prevented by some reason from asking. The man of tme charit}' seeks out tlie 
latter. There may be various reasons which prevent a man from asking for help: 
(1) he may be ashamed to ask, or his sense of honour may prevent him from 
asking; (2) he may be so engrossed in some great ideal that he may not think of 
asking; (3) he may even not know that he is in need, especially when we think of 
wealth and possessions in a spiritual sense, as including spiritual gifts and tilents; 
(4) he may not know that you possess tlie things that can su^jply his needs; and (5) 
he may be a dinub and helpless creature, whether a human being or a dumb 
animal, or any creature within your ken or power. Charity in tiie higher sense 
includes all help, from one better endowed to one less well endowed. Cf.n. 179 to 
2:177; also 2:273-274, and notes 322 and 323. 

20. On the earth are signs for those of assured Faith, 

21. As also in your own(5002) selves: Will ye not then 
see? 

5002 The Signs and Evidence of Allah are in all nature and within the body and 
soul of man, if man has but the spiritual eyes to see. 41:53. 

22. And in heaven is(5003) your Sustenance, as (also) 
that which ye are promised. 

5003 "Snstenance", here as elsewhere, includes [jhysieal sustenance, as \vell as 
spiritual snstenance. Siniilarh' heaven or sky has both the physical and the s])inlual 
meaning. The physical sustenance grows from rain from the sky; tlie spiritual 
sustenance comes from divine aid, grace, and mercy, and includes the Good News 
and the Warning which come from Revelation about the Hereafter. (Cf. n. 4554). 

23. Then, by the Lord(5004) of heaven and earth, this is 
the very Truth, as much as the fact that ye can speak 
intelligently to each other. 

5004 Attention having been called to the Signs or Evidences of Allah's working on 
the earth, within ourselves, and in the heavens, in verses 20-22, an ajjpeal is made 
to our own inner conscience, in the name ot the Lord ol hea\en and earth, to 
acknowledge and act up to the truth ot Re\"elation, and tnrn to the s])iritiial 
Realities. For they are as real as our own conscious and seli-intelligent existence, 
on which is based all our knowledge. As a philosopher (Descartes) has said: "I 
think; therefore I am." 



24. Has the story(5005) reached thee, of the honoured 
guests of Abraham? 

5005 Cf. 11:69-73 and notes, where flirther details of the story will be found. Cf 
also 15:51 -56. 

25. Behold, they entered(5006) his presence, and said: 
"Peace!" He said, "Peace!" (and thought, "These 
seem) unusual people."(5007) 

5006 They were angels, who ajjpeared suddenly before him at his tent door in the 
guise of men, and saluted him with the salutation of peace. He returned the 
salutation, but felt, from their appearance and their manner, that they were 
unusual, not ordinary, strangers. 

5007 Munkar, unknown, uncommon, unusual, not customary, (hence by derived 
meaning, not applicable here, not fair or just): opposite in both primary and 
secondary meanings to /TJ^h/^ well-known, usual, customary, just. Cf. 15:62. 

26. Then he turned quickly(5008) to his household, 
brought out a fatted calf, 

5008 The\' seemed unusnal strangers, l)ul he said nothing and qnieri\' jirocceded 
to pertorm the rites of hospitalit\'. He brought a roast fatted call and ])laced it 
betore them to eat. But the strangers did not eat (1 1:70). This disconcerted him. 
According to the laws of hospitality, a sUanger un<ler >'our root is under your 
protection, but if he refuses to eat, he refuses your hospitality and keeps himself 
free from any ties of guest and host. "What were their designs?" thought Abraham, 
and he felt some distrust. But they were angels and could not eat. They declared 
tliemselves, and announced tlie birth to Abraham of a son endowed vrith 
wisdom— in other words that Abraham was to be the head of a long line of 
Prophets! ( 15:53 ). 

27. And placed it before them., he said, "Will ye not eat?" 

28. (When they did not eat). He conceived a fear of them. 
They said, "Fear not," and they gave him glad tidings 
of a son endowed with knowledge. 

29. But his wife came forward(5009) (laughing) aloud: 
she smote her forehead and said: "A barren old 
woman!" 

5009 Abraham's wife Sarah was old and barren. This news seemed to her too 
good to be true. She came forward, laughed aloud (11:71), struck her forehead 
with her hands, indicative of her amusement and incredulity as "a barren old 
woman": 1 1:72. 

30. They said, "Even so(5010) has thy Lord spoken: and 
He is full of Wisdom and Knowledge." 

5010 The angels said: "What may sound improbable to human beings will yet 
come to pass if Allah commands. And Allah thy Lord has spoken. So shall it be. 
For all His promises are full of vrisdom and knowledge." But the application is for 
all time and to all human affairs. Never desjiair. IIowe\er ninch Truth may be in 
the shade, it will shine with full splendour. And the Judgement will come, when 
good will come to its own! [Eds.]. 

31. (Abraham) said: "And what, O ye Messengers, is your 
errand (now)?" 

32. They said, "We have been sent to a people (deep) in 
sin;- 

33. "To bring on, on them, (a shower of) stones of clay 
(brimstone),(5011) 

5011 Cf 11:82, and n. 1(),)2 to 7:81.. The angels' errand of nierc\' to Abraham (to 
announce the succession of godh' men in his line) ti>7.v conpled with their errand 
of justice and punishment to tlie people ot Lut, tlie people of Sodom and 
Gomorrah, who were deep in the most abominable and imnatural sins. So Allah's 
A/ercy and Justice go hand in hand in all human affairs. Faitii has nothing to fear, 
and wickedness has only to turn and repent, to obtain Allah's Mercy. 

34. "Marked as from thy Lord(5012) for those who 
trespass beyond bounds." 



371 



The Noble Qur'an 



5012 Cf. 11:83, and n. 1580. Every crime has its due punishment as marked out 
in the decrees of Allah. 

35. Then We evacuated(5013) those of the Believers who 
were there, 

5013 The only just or rij^htcous yjcrsons found in Sodom and (Joniorrah (Cilics ol 
tlic Plain by ilic Dead Sea ) were in ihe iiouse ol Lut, wiio was llie l'r<)])hel sent to 
call diem to repentance. He and his believing family and adherents were told to 
leave in due time, and the wicked were destroyed in a shower of brimstone. 

36. But We found not there any just (Muslim) persons 
except in one house:(5014) 

5014 That was the house of Lut; and even there, his wife had no faith: she 
disobeyed the Command and perished: 11:81, n. 1577. 

37. And We left there a Sign for such as fear the Grievous 
Penalty.(5015) 

5015 The Grievous Penalty: tliat is. the Final Judgement. The destruction of 
Sodom and Gomorrah in this life is taken as tlie tyjje of the Final Judgement. The 
\ csiiges can he seen— as a Sign and a Wamir^— in the sulphury plain round the 
Dead Sea: CTAFyJ^. 

38. And in Moses(5016) (was another Sign): Behold, We 
sent him to Pharaoh, with authority manifest. 

5016 Cf. 44:17-31. The story of Moses and Pharaoh is here just referred to. The 
points emphasised here are: (1) that Moses had manifest authority, yet Pharaoh 
doubted; (2) that Pharaoh's reliance was on his Chiefs and his forces, but they 
could not help when his doom came; and (3) that in the most extraordinary and 
incredible ways (judged by ordinary human standards), his arrogance and his 
reliance on his Chiefs and forces were his undoing. 

39. But (Pharaoh) turned back with his Chiefs, and said, 
"A sorcerer, or one possessed!" 

40. So We took him and his forces, and threw them into 
the sea; and his was the blame. (5017) 

5017 riic ungodly Kgy])lians \\ere all destroyed, but the eliie! blame lay on 
Pharaoh lor misleading them. Pharaoh's punishment was just. He could not blame 
anyone else. And certainly no one can blame the course of Allah's Justice, for 
Allah was long-suffering, and gave him many chances to repent 

41. And in the 'Ad (people)(5018) (was another Sign): 
Behold, We sent against them the devastating Wind: 

5018 Cf. 16:21 The ])oinl here is thai llie 'Ad were a gilled ])e(>ple: Allah had 
gi\'en them lalcnis and material weallli: Inil when lhc\" defied Allah, ihey and all 
their belongings were (lcslr<)\"e(l in a night, a liiirncaiie which ihey tliought was 
bringing them the ram lo which the\' were looking lorward. How marvelously 
Allah's Pixnidence works, to help llie good and destroy the wicked! 

42. It left nothing whatever that it came up against, but 
reduced it to ruin and rottenness. 

43. And in the Thamud(5019) (was another Sign): 
Behold, they were told, "Enjoy (your brief day)(5020) 
for a little while!" 

5019 See the story of the riianiud and their prophet Sahh in 7:73-79. Here the 
point is the suddenness of riieir punishment and its unexpected nature. 

5020 Salih, dieir prophet, gave them three days' clear warning for repentance 
(11:65). But they heeded him not. On the contrary they flouted him and 
continued in their evil courses. 

44. But they insolently defied(5021) the Command of 
their Lord: So the stunning noise(5022) (of an 
earthquake) seized them, even while they were 
looking on. 

5021 1 hey had already delied the order to [ireserve die She-camel, which was 
s\ niholical of the grazing rights of the common people: see 11:64-65 and n. 1560. 
riie>' continued to flout the warnings of the prophet until the earthquake came on 
them with a stunning noise and buried them where they were: 7:78; and 1 1 :67. 



5022 Sa'iqah: a stunning sound like that of thunder and lightnir^ ( 2:55 ); such a 
sound often accompanies an earthquake, (see 41:17, n. 4485, and 7:78 and n. 
1047). 

45. Then they could not even stand (on their 
feet),(5023) nor could they help themselves. 

5023 They were swept off in the earthquake. 

46. So were the People(5024) of Noah before them for 
they wickedly transgressed. 

5024 Ulie generation ot Noah was swept away in die Plood tor their sins: 7:,>9 -f)4. 
The point is that such a flood seemed so unlikely to them that they thought Noah 
was "wandering in his mind" when he delivered Allah's Message: 7:60. 

47. With power and skill(5025) did We construct the 
Firmament: for it is We Who create the vastness of 
pace. 

5025 If you do nol wish to go hack to tiie wonderful tilings of the past, which show 
the power and goodness ol Allah, and His justice sujireme (n er all wrongdoing, 
look at the wonderhil things iiiilolding themselves before your \ery e\es! (1) The 
space in the liea\"ens al>o\"e! Who can com[)reheiid it bill lie Who made it and 
sustains it? (2) The globe ol the earth under your leet! How great its e\])anse 
seems over sea and land, and spread out tor you like a wonderful carpet or bed of 
rest! (3) All things are in twos: sex in plants and animals, by which one individual 
is complementary to another; in the subtie forces of nature. Day and Night, 
[jositive and negative electricity, f<)rces o^ attraction and repulsion: and numerous 
other opposites, each fulfilling its purijose, and contributing to the working of 
Allah's Uiii\erse: and in the moral and sjiiritual world, Lo\e and A\ersioii, Mercy 
and Justice, Stri\"iiig and Rest, and so on— all hillilliiig their [unctions according to 
the Arlistn" and wonderiul Piupose oi Allah, luerythiiig has ils counterpart, or 
pair, or complement. Allah alone is One, \\'\{\\ none like Him, or needed to 
complement Him. riiese are noble things to contemplate. And they lead us to a 
true understanding of Allah's Purpose and Message. 

48. And We have spread out the (spacious) earth: How 
excellently We do spread out! 

49. And of every thing We have created pairs: (5026) 
That ye may receive instruction. 

5026 See (3) in die last note. Cf 36:36, n. 3981. 

50. Hasten ye then (at once)(5027) to Allah. I am from 
Him a Warner to you, clear and open! 

5027 If you understand Nature arid yourselves aright, you will know that Allah is 
all-in-all, and you will fly at once to Him. This is the teaching which the Prophet of 
Allah has come to give you, in clear terms and openly to all. 

51. And make not another(5028) an object of worship 
with Allah. I am from Him a Warner to you, clear and 
open! 

5028 Verses ,50 and ,51, ending with the same clause to emphasise the cxmnection 
between the two, should be read together. The Prophet's mission was (and is): (1) 
to show us the urgent need for repentance; and (2) to wean us from the precipice 
of false worship. The one convinces us of sin and opens the door to the Mercy of 
Allah; the other cures us of die madness of paying court to idle or worthless 
objects of desire: for in the worship of Allah, the One True God, is included the 
best sen ice to ourseh es and our fellow-creatures. If fully understood, this sums up 
tiie \\liole diit} of man: for it leads us by the right Path to the love of Allah and the 
Icn'c of man and of all creatures. 

52. Similarly, no messenger came to the Peoples before 
them, but they said (of him) in like manner, "A 
sorcerer, or one possessed"!(5029) 

5029 They said diis of Moses: 51:39. And diey said diis of the Prophet: 38:4; 
44:14. 

53. Is this the legacy(5030) they have transmitted, one 
to another? Nay, they are themselves a people 
transgressing beyond bounds! 

5030 There is a tradition of Evil as there is a tradition of Good. The ways of Evil 
in dealir^ with the teachers of Truth are similar in all ages. But such evil traditions 



372 



The Noble Qur'an 



would have no effect, were it not that the generation following them is itself 
ungodly, "transgressir^ beyond bounds." 

54. So turn away(5031) from them: not thine is the 
blame. 

5031 When the Pro])her heeh proclaims his Message, it is not his fault if 
ol)stiiiate wu kedness leiuses l<> lislen. He t an lea\"e them alone, but he should 
coiitinue lo leaeh lor the l)eiieril <>1 those who ha\e Faith. 

55. But teach (thy Message] for teaching benefits the 
Believers. 

56. I have only created(5032) Jinns and men, that they 
may serve Me. 

5032 Creation is not tor idle sport or play: 21:16 . Allah has a serious Purpose 
behind it, which, in our imperfect state, we can only express by saying that each 
creature is given the chance of development and progress towards the Goal, which 
is Allah. Allah is the source and centre of all power and all goodness, and our 
progress depends upon our putting ourselves into accord with His Will. This is 
His service. It is not of any benefit to Him: (see the next two verses)— it is for our 
own benefit. 

57. No Sustenance do I require(5033) of them, nor do I 
require that they should feed Me. 



5033 Sustenance, in both the literal and the figurative sense: so also "Feed Me* at 
the end of the verse. Allah is independent of all needs. It is therefore absurd to 
suppose that He should require anj Sustenance, and still more absurd to suppose 
that tve can feed Him! The gifts, the Sustenance, the goodness, all come from His 
side. 

58. For Allah is He Who gives (all) Sustenance,- Lord of 
Power,-(5034) Steadfast (for ever). 

5034 Allah commands all power; therefore any power we seek must be from 
Him. And His power is steadfast, the same today as yesterday, and forever. 
Therefore His help is always sure. 

59. For the Wrong-doers, their portion is like unto the 
portion of their(5035) fellows (of earlier generations): 
then let them not ask Me to hasten (that portion)! 

5035 Each generation, that acts like any of its predecessors, must meet a similar 
fate. If the wicked came to an e\il end in the past, die same results will follow in 
the present and the future. The punishment will come suddenly enough: let them 
not in mockery ask that it should be hastened. 

60. Woe, then, to the Unbelievers, on account of that 
Day(5036) of theirs which they have been promised! 

5036 That is, dieir eternal Punishment in the Hereafter, as well as any punishnient 
that may come to them in this life. 



52 . Al Tur (The Mount) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the Mount (of Revelation);(5037) 

5037 The adjuration is by five things which we shall presendy explain. An appeal 
is made to these five Signs in verses 1 to 6, and the certaint\' of future events is 
asserted in (he most emphatic terms in verses 7 to 28, in three jjaits, i7>., the 
coming <>i judgement and the jjassing away of this phenomenal world (\ erses 7- 
10); ihe hUure ill conseciuences ol ill-deeds done (\erses ll-l(i); and luture 
attainment ot bliss and complete realisation of Allali s love and mercy (verses 17- 
28). 

2. By a Decree inscribed(5038) 

5038 See last note. The five Signs to which appeal is made are: (1) the Mount (of 
Revelation), (verse 1; (2) the Decree Inscribed, verses 2-3; (3) The Much- 
frequented Fane, verse 4; (4) the Canopy Raised High, verse 5; and (5) the Ocean 
filled with Swell, verse 6. 

Let us examine these in detail. Each of them has a figurative and a mystic 
meaning. (1) The Mount is the sublime world of Revelation. In the case of Moses 
it is typified by Mount Sinai: Cf. 95:2, where it is mentioned in juxtaposition to the 
sacred territory of Makkah , 95:3. In the case of Jesus it is the Mount of Olives : 
Cf. 9,3:1, and also Matt. 21:H-.>1. where Jesus made his striking pronouncement 
about the Judgement to come. In llie case ol Muhammad, it is the Mountain of 
Light , where the di\ ine inspiration made hini one with the syjiritual world: Cf.Q. 
81, and n. 11 (2). The Decree Inscribed is Allah's Eternal Decree. When it 
becomes Revelation to man, it is further described as "inscribed", reduced to 
writing; and as it is made clear to the intelligence of man, it is further described as 
"in a scroll unfolded", that is, spread out so that everyone who has the will can seek 
its guidance. 

3. In a Scroll unfolded; 



4. By the much-frequented Fane;(5039) 



5039 See the last two notes. (3) "The much-frequented Fane" (or House) is usually 
understood to mean the Ka'bah, but in view of the parallelism noted in the last 
note, it may be taken generally to mean any Temple or House of Worship 
dedicated to the true G<k1. It would then include the Tabernacle of tlie Israelites 
in the wilderness, the Temple of Solomon , the l^enijjle in which Jesus 
worshipijcd, and the Ka'bah which the l*ro])het purified and rededicated lo true 
worship. These would be onh' illustratitms. Otlier concrete places ot worship 
would be included, and in a more abstract meaning, the heart of man, which 
craves, with burning desire, to find and worship Allah. The Fane is "much- 
frequented" as there is a universal desire in the heart of man to worship Allah, and 
his sacred Temples draw large crowds of devotees. 

5. By the Canopy Raised High;(5040) 

5040 (1) 'The Cano])\' Raised High" is the cano[)y ot heaven, to whose height or 
siibliinii\' no liinii can be assii^ncd the niiiid of man. It is Nature's Temple , in 
w hich all Creation worships Allali-die S\"inbol in which the material and the visible 
merges into the s])iriiual and the mtuilional. 

6. And by the Ocean(5041) filled with Swell;-(5042) 

5041 (5) The Ocean— the vast, ItmiUess, all encircling Ocean— is the material 
symbol of the universal, unlimited, comj)rehensi\'e nature of the imisible spiritual 
world. It is expressed to l)e iims/ur, lull ol a inighly swell, boiling over, poured 
fortii all over the earth, as if o\envhelming all landmarks; Cf. 81:6-a fitting 
descri])tion o! the final disap])earance of our temporal world in the supreme 
establishment ot tiie Reality behind it. 

5042 This completes the five Signs or Symbols by which man may know for 
certain of the Judgement to come. Note that they are in a descending order— the 
highest, or most remote from man's consciousness, being mentioned first, and that 
nearest to man's consciousness being mentioned last. The truth ol Re\elation; its 
embodiment in a Prophet's Message gi\"en in himian language; the luiiversal 
appeal of divine worship; tiie starry world above; and the encircling Ocean, full of 
life and motion below— all are evidences that the Day of Allah will finally come, 
and nothing can avert it (R). 



373 



The Noble Qur'an 



7. Verily, the Doom of thy Lord will indeed come to 

pass;- 

8. There is none can avert it;- 

9. On the Day when(5043) the firmament will be in 
dreadful commotion. 

5043 The Day ot,[ udgcniciil is ty])ilic(l l>y two figures. (1) '"I hc firnianicnt will be 
in dieatllul commotion." The heavens as we see tliem suggest to us peace and 
tranquillity, and the power of fixed laws which all the heavenly bodies obey. This 
will all be shaken in the rise of tlie new spiritual world. C£ Matt. 26:29: 
"Immediately after the tribulation of those days ... the powers of the heavens shall 
be shaken." For (2) see next note. 

10. And the mountains will fly hither and thither. (5044) 

5044 (2) I hc niountaius are a t\]>e <>1 firuiuess and slabilit\". But thuigs llial we 
think of as fimi and stable in this material life will be shaken to pieces, and will be 
no more substantial than a mirage in a desert Cf. 78:20. 

11. Then woe that Day to those that treat (Truth) as 
Falsehood;-(5045) 

5045 That Day will be a Day of Woe to the wrongdoers described in two aspects, 
the rebels against Allah and Allah's Truth, just as it will be a Day of Joy and 
'rhanksgi\ing to tlie Righteous, who are described in three aspects in \ erses 17 lo 
28. rhc rebels are here described as being those who openly defied Truth and 
plunged into wrongdoing, or who trilled with truth, who jested with serious matter, 
who had not (he courage lo ]>lunge o])enl\' into wrongdoing bul who secrelh' look 
profit out ol il. who WAhicd llieir lile ni doubis and pctl\ (juibblo,. Il i>> (hllirult to 
say which attitude did more harm to diemselves and to others. Both are asjiects of 
deep-seated sin and rebellion. But the mercy of Allah was open to all if they had 
repented and amended their lives. 

12. That play (and paddle) in shallow trifles. 

13. That Day shall they be thrust down to the Fire of Hell, 
irresistibly. 

14. "This:, it will be said,(5046) "Is the Fire,- which ye 
were wont to deny! 

5046 In face of the Realities, it will be borne in on them how wrong it was for 
them in this life to deny or forget that every wicked thought or deed had its own 
retributive chain of consequences. 

15. "Is this then a fake,(5047) or is it ye that do not see? 

5047 Perhaps they had said that the Ilerealter was a lake, mere old wi\"es' tales! If 
they had given serious tliought to tlie Signs ot Allah, tliey would have been saved 
from that serious spiritual blindness: then they will see that the fault was their own, 
and that the warnings of the messengers of Truth were nothing but pure Truth, 

16. "Burn ye therein: the same is it to you whether ye 
bear it with patience, or not:(5048) Ye but receive the 
recompense of your (own) deeds." 

5048 At that stage they will have no justification for anger or impatience; for their 
whole position will ha\e been (hie to their own conduct and their rejection of 
Allah's (ii.u c. \oi will there be time for patience or repentance, for their period 

of probation will then ha\"e been oyer. 

17. As to the Righteous,(5049) they will be in Gardens, 
and in Happiness,- 

5049 The Righteous will be in Bliss far beyond their merits: their sins and laults 
will be forgiven by the grace of Allah, which will save them fi"om the penalties 
which they may have incurred from human fi^ailty. It will be their own effort or 
striving which will win them Allah's grace: see verse 19 below. But the fruits will be 
greater than they could strictly have earned. 

18. Enjoying the (Bliss) which their Lord hath bestowed 
on them, and their Lord shall deliver them from the 
Penalty of the Fire. 



19. (To them will be said:)(5050) "Eat and drink ye, with 
profit and health,(5051) because of your (good) 
deeds." 

5050 The bliss of the Righteous is described in three as[)ects: (1) their individual 
bhss, verses 17-20; (2) their social bliss, verses 21-24; and (3) tlieir satisfaction in 
the dissipation of past shadows, and their full understandir^ of the goodness of 
Allah, verses 25-28. 

5051 hidi\idual satislaction is ex])resse(l in three lypes or figures ot speech. (I) 
eating and drinking. (2) thiones of dignit>', and (3) the joy of individual 
companionship. But the eating and drinking will not be like the physical acts, 
which are subject to drawbacks, such as excess, aftereffects and satiety: here there 
will be pure health, profit, and enjoyment So about the other two: see the notes 
following. CXwith this the symbolical description of heaven in 37:40-49: while the 
general account is the same, special phases are brought out in two passages to 
correspond with the context 

20. They will recline (with ease) on Thrones (of dignity) 
arranged in ranks;(5052) and We shall join them to 
Companions, with beautiful big and lustrous 
eyes.(5053) 

5052 Even,' one vrill Im e a Throne of dignity, but it does not follow that the 
<lignity will be the same. ¥j\ ci\ one's Personality will be purified but it will not be 
merged into one general sameness. 

5053 Cf. 44:54, and notes 4728 and 4729, where the meaning of Hur is fully 
cxyjiained. This is the special sharing of individual Bliss one with another. The 
next \ erse refers to the general social satisfaction shared with all whom we lived in 
this earthly lile. 

21. And those who believe and whose families(5054) 
follow them in Faith,- to them shall We join their 
families: Nor shall We deprive them (of the fruit) of 
aught of their works: (Yet) is each individual in pledge 
for his deeds.(5055) 

5054 DhuiTiv^: MteraWy, progeny, olls])ring, laniily: ap])he(l b\' extension lo mean 
all near and dear ones whether related or not. lj;>\e is unselfish, and works iK)t 
merely, or chiefly, for Self, but for others; provi<led the others have Faith and 
respond according to their capacities or degrees, they will be joined on to the 
Head of the Group, even though on individual merits their rank might be less. 
This applies s])eriall\ to a Prophet and his Ummah (or following). 

5055 As already explained in the last note, though the lo\e ])oure(l oul b\' 
l'ro])hets, anceslors, defendants, Iriends, or good men and women, will secure lor 
tlieir loved ones tlie enjoyment ot their society', it is an indispensable condition 
that the loved ones should also, according to their lights, have shown their faith 
and their goodness in deeds. Each individual is responsible for his conduct. In the 
kii^dom of heaven there is no boasting of ancestors or friends. But it is jjart of the 
satisfaction of the good ones who poured out their love that those who were in any 
way worthy to receive their love should also be admitted to their society, and this 
satisfaction shall in no wise be diminished to them. 

22. And We shall bestow on them, of fruit and 
meat,(5056) anything they shall desire. 

5056 Note tliat this verse is embedded in tlie midst of tlie description ot sochil 
bhss; the individual bliss figured by meat and drink has already been mentioned in 
verse 19 above. The social pleasure will be of any kind or (juantitj' they shall 
desire, but their desires will then be purified, just as their pleasures will be on a 
different plane. (R). 

23. They shall there exchange, one with another, a 
(loving) cup free of frivolity,(5057) free of all taint of 
ill. 

5057 Drinking or lo\ing cups, in our life on tliis eartli, are a]M lo be misused in 
two ways: (1) they may be occasions for mere frivohty or the wasting ot time; (2) 
they may lead to evil thoughts, evil suggestions, evil talk, or evil deeds. (R). 

24. Round about them will serve, (devoted) to them. 
Youths (handsome) as Pearls(5058) well-guarded. 

5058 Maknum well-guarded, kept close, concealed from exposure: the beautilUl 
nacreous lustre of Pearls is disfigured by exposure to gases, vapours, or acids; 
when not actually in use they are best kept in closed caskets, guarded from 
deteriorating agencies. (R). 



374 



The Noble Qur'an 



25. They will advance(5059) to each other, engaging in 
mutual enquiry. 

5059 The third-and the highest-stage of Bliss, after individual Bliss and social 
Bliss, is the satisfaction of looking to the Past without its shadows and realising to 
the full in the Present the goodness of Allah. See n. 5050. This, again, is shared in 
mutual converse and confidence. 

26. They will say: "Aforetime, we were not without fear 
for the saice of our people. (5060) 

5060 A man nia\' he good, and may with limits have found goodness in his own 
spiritual life, l)ul ma\' lia\"c anxieties ahoul his laniily or friends whom he l()\es. All 
such shadow^ arc rcm()\c(i m hca\cn h\' the (Iracc ol Allah, and he is Ircc to 
dwell m il in this conhdcnlial c<)n\"crsc with other men similarh" rn'cumstancccL 

27. "But Allah has been good to us, and has delivered us 
from the Penalty of the Scorching Wind. (5061) 

5061 "Us" includes the good man or woman and all whom he or she cared for. 
This would be an ever-expanding circle, until it includes all mankind through 
Teachers like the Chosen One. The "Scorching Wind" is the tyi)e of haste, 
arrogance, and lire, such as entered into the composition ol Jinns: 1,5:27 . The 
destiny ol man is to attain to calm, ])eace, securit}', the CJarden ol Bliss . 

28. "Truly, we did call unto Him from of old: truly it is He, 
the Beneficent, the Mercifui!"(5062) 

5062 'Before this, we called upon Him, in faith that He is good: now we know in 
our inmost souls that He is indeed good-the Beneficent, the Merciful.' This is the 
climax of the description of Heaven. 

29. Therefore proclaim thou(5063) the praises (of thy 
Lord): for by the Grace of thy Lord, thou art no 
(vulgar) soothsayer, nor art thou one possessed. 

5063 The greatest of the Pnjphets was called a soothsayer, j.c, one who teUs 
fortunes by di\ination, or a madman possessed of some evil spirit, or a poet 
singing spiteful satires. Much more may lesser men be called by such names 
because they proclaim the Truth. They should go on in spite of it all. (R). 

30. Or do they say:- "A Poet! we await for him some 
caiamity(5064) (hatched) by Time!" 

5064 If a spiteful poet foretells evil calamities for men, men can afford to laugh at 
him, hoping that Time will bring about its revenge, and spite will come to an evil 
end. For the various meanings of Jiayb, see n. 1884 to 14:9. Some Commentators 
suggest Death as the Calamity' hatched by Time. 

31. Say thou: "Await ye!- I too will wait(5065) along 
with you!" 

5065 ( '/. 9 :J2 . II the wicked wait or look tor some calamily to belall the preacher 
ol Truth, the ])reacher of Truth can with far more justice await the decision of the 
issue het\\een him and his persecutors. For he stands for right, and Allah will 
support the right. 

32. Is it that their faculties of understanding urge 
them(5066) to this, or are they but a people 
transgressing(5067) beyond bounds? 

5066 It may be that the persecutors of Truth are ignorant, and their deficient 
faculties of understmding mislead them, but it is more often the case that they are 
perverse rebels against tiie law of Allah, defending their ov™ selfish interests, and 
y)re\'enting those whom they oppress, from getting justice. 

5067 :.>;■}. 

33. Or do they say, "He fabricated the (Message)"? Nay, 
they have no faith!(5068) 

5068 As an alternative to the charges of being a soothsayer or a madman or a 
disgruntled poet, there is the charge of a forger or fabricator applied to the 
Profjhet of Allah when he produces his Message. This im])lics that there can be 
no re\"elation or inspiration Irom Allah. Such an atlitude ncgati\"cs I'aith 
altogedier. But if tiiis is so can tliey produce a work ot man that can compare with 
die inspired Word of Allah? They cannot ( Cf. 2;23, 10:37 -39, 11:13 , and 
17:88). 



34. Let them then produce a recital like unto it/- If (it be) 
they speak the truth! 

35. Were they created of nothing,(5069) or were they 
themselves the creators? 

5069 \\ LTc ilicy (TC'ilcd ol iioihiiii^:' Three ])os^il>le alrernati\e meanings are 
suggested by tiie Comment;itors, according to die meaning we give to the Arabic 
preposition min = of, by, with, for. (1) 'Were they created by nothing? Did they 
come into existence of themselves? Was it a mere chance that they came into 
being? (2) Were they created as men out of nothing!' Was there not a wondeiful 
seed, from which their material growth can he traced, as the handiwork ol a wise 
and wonderhil Creator? Must ihe\' not then seek His Will? (8) Were they created 
tor nothing, to no piir])ose? II they ]]ltc created lor a purpose, must they not try 
to learn that ])urpose b\' understanding Allah's Revelation? 

36. Or did they create the heavens and the earth? Nay, 
they have no firm beiief.(5070) 

5070 They obviously did not create the wonders of the starry heavens and the 
fruitful globe of the earth. But they can assign no definite cause to explain it, as 
they have no firm belief on the subject themselves. 

37. Or are the Treasures of thy Lord with them,(5071) or 
are they the managers (of affairs)? 

5071 Cf. 6:50 , and n. 867. The Treasures of Allah's Knowledge are infinite. But 
the d<)ubters and unbclicx ers have no access to them, much less can the doubters 
and unbelie\ ers manage the wonders of this world. Must they not therefore seek 
grace and re\"elation Irom Allah!' 

38. Or have they a ladder,(5072) by which they can 
(climb up to heaven and) listen (to its secrets)? Then 
let (such a) listener of theirs produce a manifest 
proof. 

5072 (X 6:3,5 : a reference to the Pagan belief that by means of a material ladder a 
man might climb up to heaven and learn its secrets! 

39. Or has He only daughters(5073) and ye have sons? 

5073 Cf. 16:57-59, and n. 2082. To the gospel of Unity it is repugnant to assign 
begotten sons or daughters to Allah. But the Arab superstition about angels being 
tfie daughters ol Allah was ])arlicularl\' l)laspliemous as the Pagan Arabs hated to 
have daughters themselves and considered it a mark ot humiliation! (see also 
53:21). 

40. Or is it that thou dost ask for a reward, (5074) so that 
they are burdened with a load of debt?- 

5074 The Prophets of Allah ask for no reward to preach the Message of Allah and 
direct men to the right Path. Why then do men shun them and persecute those 
who seek to bring blessings to them? (Cf. n. 5627). 

41. Or that the Unseen(5075) in it their hands, and they 
write it down? 

5075 The I 'nseeii m the spinlual world is a suhject ol Re\"elalion, though it works 
through ihe common e\er\(la\' lile ol man. The men who reject Re\elalion siin])ly 
because it is outside dieir own experience ought on die contiar>' to Xry to learn 
about it and seek to understand it 

42. Or do they intend a plot (against thee)?(5076) But 
those who defy Allah are themselves involved in a 
Plot! 

5076 Shallow men who plot against Good are themselves the willing victims of 
insidious plots laid by Evil. 

43. Or have they a god(5077) other than Allah. Exalted is 
Allah far above the things they associate with Him! 

5077 This is the final and decisive (juestion: Is there really any god other than 
Allah the One True God!' Every argtmient ])oiiits to the iiegali\"e. A series {)f 
{|uestions has been asked pointing to die negative of tlie superstitions of the 
godless. The gospel of Unity, Revelation, and the Hereafter had thus been 
preached by a searching examination of the position of the Unbelievers. And the 
Surah ends with an exhortation to leave alone those who will not believe because 



375 



The Noble Qur'an 



they wish not to believe, and to let Time work out the web and pattern of Allah's 
Plan. 

44. Were they to see a piece of the sky(5078} falling (on 
them), they would (only) say: "Clouds gathered In 
heaps!" 

5078 In 26:187, Shu'ayb, the Prophet of Allah, is challenged by the Companions 
of the Wood "to cause a piece of sky to fall on us, if thou art truthful." Such a 
challenge, in sonic lorni or other, is addressed to all I'roijhcls ol Allah, ll is mere 
defiance. It has no meaning. If a piece ol die sky were to iall on them, it would not 
convince them, for they would only say: These are onh- clouds gathered in heaps." 
They do not wish to believe. Otherwise there are ample Signs and Evidences of 
Allah's Plan in Creation and in man's own heart 

45. So leave them alone until they encounter that Day of 
theirs, wherein they shall (perforce) swoon (with 
terror),-(5079) 

5079 That is, the Day ofjudgemcnt. Cf. 39:68, and n. 4343. 

46. The Day when their plotting will avail them nothing 
and no help shall be given them. 

47. And verily, for those who do wrong, there is another 
punishment besides this:(5080) But most of them 
understand not. 

5080 The final Judgement is for all. But in addition, WTongdoers have to fear a 
retribution or punishment in this very life, an open punishment through external 
events or, at least the bitter pangs of conscience within. 



48. Now await in patience the command of thy Lord: for 
verily thou art in Our eyes:(5081) and celebrate the 
praises of thy Lord the while thou standest 
forth,(5082) 

5081 '^ilic messenger ot Allali must strh c his utmost to ])rocl;um the Message of 
Allah: as for results, it is not for him to eommaiid tlicm. He must wait patiently, in 
the knowledge that he is not forgotten by Allah, but is eonstantly under Allah's 
eyes— under His loving care and protection. And he must glorify Allah's name, as 
he is a standard-bearer of Allah's Truth. 

5082 The tmishitors and Commentators nearly all understand tmjiiuni in ilie 
sense ot rising up from sleep. But the rendering I have given is consistent with 
Qur'anie usage. In 26:218, we have the same two words hina Uqumu, meanir^ 
"standing fortli (in prayer)". In 57:25, we have ti yaqumu al nas bil al qist, which 
obviously means "that men may stand forth in J ustice," i.e., do all their business 
injustice. In 78:38, we have yaqumu used for the angels standing forth in ranks. 

On m\' rendering the meaning will he: 'celeljrale Allah's praises when \ou stand 
fortli in prayer, or at all times when you go about your business; but also tor part 
of the night and at early dawn when worldly life is at a standstill.' 

49. And for part of the night(5083) also praise thou 
Him,- and at the retreat(5084) of the stars! 

5083 It is not necessary to understand this for any particular canonical prayers. It 
is good to spend a part of the night in prayer and praise: Cf. 73:6. And the Dawn 
is a daily recurrir^ miracle of nature, full of spiritual influences and "testimony": 
(3^17:78-79. 

5084 Idbar al nujum: the retreat of the stars: the glorious hour of early dawn. In 
113:1, we seek Allah's protection as "Lord of the Dawn". 



53. 



Al Najm (The Star) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the Star(5085) when it goes down,- 

5085 Najm is interpreted in various ways. As most commonly accepted, it means 
either a Star genetically, or the close cluster of seven stars known as the Pleiades in 
the Constellation Taurus, which the sun enters about the 21st of April every year. 
In mid-April, or a littie later, the beautiful cluster would set just after the sun, after 
having gradually ascended the sky in the winter months. In late May, or a littie 
later, it would rise just before the sun. In its v\'estem aspects, it might be 
considered a spring constellation. To open-air nations (including the Arabs) whose 
climate usually presents stany skies, this is an object ot gieat interest, and many 
tolklore tales gather round it. When so glorious a cluster is content to bow down 
in die horizon and merge its light in the greater light created by Allah (see tlie last 
three lines of C. 228), it becomes a symbol of humility in beauty and power before 
the Most High, Whose revelation discloses the summit of beauty, power and 
wisdom. Hawa in the text may mean either "goes down (or sets)" or "rises". 
Whichever meaning we take, it makes no difference to the symbolic interpretation 
given above. 

2. Your Companion is neither(5086) astray nor being 
misled. 

5086 'Your Companion" is the Projihet Muhammad, who had li\'cd among the 
Quraysh all his life. He is defended from tiiree kinds of charges tliat the 
Unbelievers brought against him: (1) that he was going astray, either through 
defect of intelligence or through carelessness; (2) that he was being misled or 
deceived by evil spirits; and (3) that he spoke out of a whim or impulse, or from a 



sellish desire lo ini])ress his own personaliK'. None of these charges were true. On 
the conlrar]!' he had direcl inspiration Irom Allah. 

3. Nor does he say (aught) of (his own) Desire. 

4. It is no less than inspiration sent down to him: 

5. He was taught by one(5087) Mighty in Power, 

5087 This is referred by the Commentators to the angel Gabriel, through whom 
the inspiration came. Cf. 81:20. 

6. Endued with Wisdom: for he appeared (in stately 
form); 

7. While he was in the highest part(5088) of the horizon: 

5088 Gabriel appeared in stately form, perhaps towering aho\"e the Mountain of 
Light (see C. 31). Istawa in verse 6, translated "appeared", means literally 
"mounted" or "ascended", or "set himself to execute a design": seen. 1386 to 10:3. 

8. Then he approached and came closer, 

9. And was at a distance of but two bow-lengths(5089) 

or (even) nearer; 

5089 Two bow-shots (counting 100 to 150 yards to a bow-shot) would be a clearly 
visible distance. (R). 



376 



The Noble Qur'an 



10. So did (Allah) convey(5090) the inspiration to His 
Servant- (conveyed) what He (meant) to convey. 

5090 Gabriel would be just a messer^er, to do no more than convey Allah's 
Message to Allah's Messer^er. 

11. The (Prophet ' s) (mind and) heart in no way 
falsified(5091) that which he saw. 

5091 "Heart" in Arabic includes the faculty of intelligence as well as the facult\' of 
feeling. The impression conveyed was pure truth; there was no illusion in it. 

12. Will ye then dispute with him concerning what he 
saw? 

13. For indeed he saw him at a second descent, (5 09 2) 

5092 The first occasion when Gabriel ajipcared in a \isil>le lonn was al the 
Mountain of light , when he brought his first revelation beginning witJi Iqid ': see 
C. 29-35. The second was at the Prophet's Mi'raj or Ascension: see Introduction 
to S. 17, paras. 2-4. These were the only two occasions when Gabriel appeared in 
visible form. (R). 

14. Near the Lote-tree(5093) beyond which none may 

pass: 

5093 For the lj;>le-lree in its literal meaning, see n. 3814 to 34:16. The wild Lole 
is thorny; under cultivation it yields good fruit and shade, and is symbolic of 
heavenly bliss, as here and in 56:28. 

15. Near it is the Garden of Abode.(5094) 

5094 The " Garden of Abode " (fannat al-Ma 'wa) lies close to the Lote-tree and, in 
the opinion of some authorities, is so called because the souls of believers wiU find 
their abode therein. [Eds.]. 

16. Behold, the Lote-tree was shrouded (in mystery 
unspeakable!) 

17. (His) sight never swerved, nor did it go wrong! 

18. For truly did he see, of the Signs of his Lord, the 
Greatest! 

19. Have ye seen(5095) Lat. and 'Uzza, 

5095 From the heights of divine Glory, we come back again to this sorry earth, 
with its base idolatries. We are asked to "look at this picture, and at that!" The 
three jjrincijjal idols of Pagan Arab Idolatry were the goddesses Lat, 'ITzza, and 
Maual, Opinions diller as to their exact fonns: one version is that Lat was in 
human shape, 'Uzza had its origin in a sacred tree, and Manat in a white stone. 

(R). 

20. And another, the third (goddess), Manat? 

21. What! For you(5096) the male sex, and for Him, the 
female? 

5096 l o show Allah in humaii shape, or imagine sons or (laughters ol Allah, as if 
Allah were flesh, was in any case a derogation fi-om the supreme glory of Allah, 
high above all creatures, even if the human shapes were invested with great beauty 
and majest}' as in the Greek Pantheon. But when we consider in what low (jpinion 
Pagan Arabia held tlie female sex, it was particularly degrading to show Allah, or 
so-called daughters of Allah, in female shapes. Cf. 16:57 -59, and n. 2082; also 
S2;39, and n. 5073. 

22. Behold, such would be Indeed a division most unfair! 

23. These are nothing but names which ye have devised,- 
(5097) ye and your fathers,- for which Allah has sent 
down no authority (whatever). They follow nothing 
but(5098) conjecture and what their own souls 
desire!- Even though there has already come to them 
Guidance from their Lord! 



5097 C£ 7:71; 12:40 , n. 1693. The divine names which they give to stocks and 
stones, or to heroes living or dead, or even to prophets and men of God, are but 
the creatines of tlieir owTi fanty. Whatever they were, they were not gods. 

5098 C/. 6:116. Conjecture is a dangerous diing in speaking of divine things. It 
follows lines which reflect the lusts of men's own hearts. Why not follow the divine 
guidance which comes through the pnjphets of Allah? 

24. Nay, shall man have (just) anything he hankers 
after?(5099) 

5099 The unpurified desires of men's hearts often lead to destruction, for they are 
dictate<l by EviL The true source of guidance and light is Allah, just as He is also 
the goal to which all persons and things-all existence-re tiu^ns. 

25. But it is to Allah that the End and the Beginning (of 
all things) belong. 

26. How many-so-ever be the angels in the 
heavens,(5100) their intercession will avail nothing 
except after Allah has glven(5101) leave for whom He 
pleases and that he is acceptable to Him. 

5100 We are ayjt to imagine the angelic host of heaven as beings of immense 
power. But their ])o\ver is all (leri\"cd Ironi Allah. Men, when the\' attain to the 
highest spiritual dignities, nia\' have cxcn more power and ])osition than angels in 
tlie sight of Allah, as is ty])iiied b\' angels hidden to how down to Adam: 2:'d i. The 
Quraysh sufierstition al)oiit angels being intenncdiarics and intercessors tor man 
with Allah is condemned. 

5101 Cf 20: 109 and 21:28 . \o one can intercede except with the permission of 
Allah, and that permission will only be gi\ en tor one who is accejjtable to Allah. 
For a possible ditterent shade ot meaning, see n. 26'A i to 20:10!). 

27. Those who believe not in the Hereafter, name the 
angels with female names.(5102) 

5102 Cf, 53:21 above, and n. 5096. The Pagan Quraysh had no firm belief in the 
Hereafter. Their prayers for intercession to angels and deities was on account of 
their worldly affairs. 

28. But they have no knowledge therein. They follow 
nothing but conjecture; and conjecture(5103) avails 
nothing against Truth. 

5103 r/",)3:23 above, and n. 5098. 

29. Therefore shun those who turn away from Our 
Message and desire nothing but the life of this world. 

30. That is as far as(5104) knowledge will reach them. 
Verily thy Lord knoweth best those who stray from His 
Path, and He knoweth best those who receive 
guidance. 

5104 Men with a materialist turn of mind, whose desires are bounded by sex and 
material things, will not go beyond those things. Their knowledge will be limited to 
tlie narrow circle in which their thoughts move. The syjiritual world is beyond their 
ken. W hile persons with a s])iritual outlook, e\en though the\' ma\' tail again and 
again in attaining their lull ideals, are on the right Patli. They are willing to receive 
guidance and Allah's Grace will find them out and help them. 

31. Yea, to Allah belongs all that is in the heavens and on 
earth: so that He rewards those who do(5105) evil, 
according to their deeds, and He rewards those who 
do good, with what is best. 

5105 All deeds have their consequences, good or ill. But this is not an iron law, as 
the Determinists in philosophy, or the preachers of bare Karma, would have us 
beheve. Allah does not sit apart He governs the world. And Mercy as well as 
Justice are His attributes. In His Justice ever\' deed or w<)rd or thought of e\il has 
its consequence for the doer or speaker or diinkcr. But diere is always in this life 
room for repentance and amendment. As soon as this is forthcoming, Allah's 
Mercy comes into action. It can blot out our evil, and the "reward* which it gives is 
nearh' always greater than our merits. 

32. Those who avoid great sins and shameful deeds, only 
(falling into) small faults,- verily thy Lord is 



377 



The Noble Qur'an 



ample(5106) in forgiveness. He knows you well when 
He brings you out of the earth. And when ye are 
hidden In your mothers' wombs. Therefore justify not 
yourselves:(5107) He knows best who it is that 
guards against evil. 

5106 Allah's attributes of Mercy and Foi^veness are unlimited. They come into 
action without our asking, but on our brir^ing our will as ofFerir^s to Him. Our 
asking or [)i a>'cr hcl[)s us to bring our minds and wills as oflering to Him. That is 
neccssan to hanic our own psychological preparedness. It informs Allah of 
nothing for He knows all. 

5107 As Allah knows our inmost being, it is absurd for us to justify ourselves 
either by pretending that we are better than we are or by finding excuses for our 
conduct We must offer ourselves unreservedly such as we are: it is His Mercy 
and Grace that will cleanse us. If we try, out of love for Him, to guard against evil, 
our strivir^ is all that He asks for. 

33. Seest thou one(5108) who turns back, 

5108 The ])articular rclci'ciicc in this ])assagc, according lo Ba\ (la\\ i is to Al Walid 
ibn al Mughirah, who bargained widi a Quraysh Pagan tor a certain sum if tlie 
latter would take upon himself the sins of Al Walid. He paid a part of the sum but 
withheld the rest. The general application that concerns us is threefold: (1) if we 
accept Islam, wc ninst accept it ^vliole-heartedly and not look back to Pagan 
snperslitions; (2) \vc cannot pla\' last and loose with our promises and (8) no man 
can bargain about spiritual matters for he cannot see what his end will be unless he 
follows the law of Allah, which is the law of righteousness. 

34. Gives a little, then hardens (his heart)? 

35. What! Has he knowledge of the Unseen so that he 
can see?(5109) 

5109 So that he can sec what will happen in tlie Hereafter': for no bargains can be 
Struck about matters unknown. 

36. Nay, is he not acquainted with what is in the 
books(5110) of Moses- 

5110 Books of Moses: apparendy not the Pentateuch, in the Tawrah, but some 
other book or books now lost. For example, the Book of the Wars of Jehovah is 
referred to in liie Old l eslanient (Num. 21:14 ) but is now lost. The present 
Pcntatench has no clear niessai^c al all ot a Life to come. 

37. And of Abraham(5111) who fulfilled his 
engagements?-(5112) 

5111 No original Book ol Ahnilmin is now extant. Hul a l)ook called "The 
Testament ot Abraham" has come down to us which seems to be a Greek 
translation of a Hebrew original. See n. 6094 to 87:19, where the Books of Moses 
and Abraham are again mentioned together. 

5112 One of the tides of Abraham is /fem^ the True in Faith: (X 16:120, 123. 

38. Namely, that no bearer(5113) of burdens can bear 
the burden of another; 

5113 Here follows a series of eleven aphorisms ot ancient wisdom apparendy 
incorporated in current Semitic folklore. The first is that a man's spiritual 
burden— die responsibility for his sin— must be borne by himself and not by 
another: Cf. 6:164; 17:15 ; 35:18; 39:7. There can be no vicarious atonement 

39. That man can have nothing but what he strives for; 

40. That (the fruit of) his striving(5114) will soon come 
in sight: 

5114 The second and tliird aphorisms are that man must snivc, or he will gain 
nothing; and that if he strives, the result must soon appear in sight and he will find 
his reward in full measure. 

41. Then will he be rewarded with a reward complete; 

42. That to thy Lord is the final Goal;(5115) 

5115 The fourtli, fifth, and sixth aphorisms are that all things return to Allah; that 
all our hope should be in Him and we should fear none but Him; and that He 
alone can give Life and Death. 



43. That it is He Who granteth Laughter and Tears; 

44. That it is He Who granteth Death and Life; 

45. That He did create in pairs,- male and female,(5116) 

5116 The seventh aphorism relates to the mystery of sex: all things are created in 
pairs: each sex performs its proper function, and yet its wonderfial working is part 
of the creative process of Allah: the living seed fructifies, but contains within itself 
all the factors disclosed in its later development and life. 

46. From a seed when lodged (in its place); 

47. That He hath promised a Second Creation (Raising of 
the Dead);(5117) 

5117 No less wonderful is the promise He has made about the raising of the dead, 
and a new life in the Hereafter, and this is the subject of the eighth aphorism. 

48. That it is He Who giveth wealth and 
satisfaction;(5118) 

5118 Wealtli and material gain are sought by most men, in the hope that they will 
be a source of enjoyment and satisfaction. But this hope is not always fulfilled. 
There is a psychical and spiritual side to it But both the material and the spiritual 
side depend upon the working of Allah's Plan. This is referred to in the ninth 
aphorism. 

49. That He is the Lord of Sirius (the Mighty Star);(5119} 

51 19 The tenth a])horisni relers lo a niighl\' ])henonienon ol nature, die 
niagniliccnl slar Sirius. which is such a ])roiiiiiieiit object in tlic skies, in the early 
])art ol llic solar \"car. >,a\'. Iroiii January lo A])ril. ll is the lirighlest slar in the 
firmament, and ils bluish light causes wonder and terror in Pagan minds. The 
Pagan Arabs worshipped it as a divinity. But Allah is the Lord, Creator and 
Qierisher, of the most magnificent part of Creation, and worship is due to Him 
alone. 

50. And that it is He Who destroyed the (powerful) 
ancient 'Ad (people), (5120) 

5120 The clc\"cnlli and la^l a])liorisni relers io the ])unisluiieiit of die most 
])o\verhil ancient ])C()pics lor their sins, for the 'Ad ])eople, see ii. 1010 to 7:5,'), 
and lor rhainud, sec ii. 10 IH to 1:1?). They were strong; and tiic\" were laleiiled; 
but dieir sUeiigth and their tiilents did not save tlieni from being destioyed for 
their sins. The same may be said about the earlier generation of Noah, who were 
destroyed in the Flood: they "rejected Our Signs: they were indeed a blind people* 
(7:64); see also n. 1039 to 1:59; and ll:2,)-49. Ancient 'Ad (people): some 
Commentators construe. First Ad pcopk-, distinguishing them from the later 'Ad 
])eople, a remnant that had dieir day and passed away. 

51. And the Thamud nor gave them a lease of perpetual 
life. 

52. And before them, the people of Noah, for that they 
were (all) most unjust and most insolent 
transgressors, 

53. And He destroyed the Overthrown Cities(5121) (of 
Sodom and Gomorrah). 

5121 Verses ,53-60 may be construed as a comment;ir\' on the aphorisms. The 
stoiy of tlie Overthrown Cities, to which Lot was sent for a warning, will be found 
in 1 1 :74-83 and the notes thereon. This story may well be treated as separate from 
the aphorisms as it refers to events that happened in the later life of Abraham. 

54. So that (ruins unknown) have covered them up. 

55. Then which of the gifts(5122) of thy Lord, (O man,) 
wilt thou dispute about? 

5122 With a slight modification this forms the refrain of tlie next Surah but one, 
the highly poetical Surah of Al Ruhnmn. In S. ,54:15, 17 etc., there is a similar 
refrain in different words. Eveiy gift and benefit you have is from Allah, and to 
save you from the just punishment of your sins, Allah at all times sends revelations 
and Messengers to warn you. Why not accept Allah's Grace instead of disputing 
about it? 



378 



The Noble Qur'an 



56. This is a Warner,(5123) of tlie (series of) Warners of 
old! 

5123 The Prophet before Quraysh (and before us) continues die Ime of 
messengers of Allah who have come to teach mankind and lead men into unity 
and righteousness. Shall we not listen to his voice? Every day that passes, the 
Jutlgement approaches nearer and nearer. But Allah alone can say at what precise 
hour it will come to any of us. It is certain, and yet it is a mystery, which Allah 
iiloiic CMii Im\' have. 

57. The (Judgment) ever approaching draws nigh: 

58. No (soul) but Allah can lay it bare. 

59. Do ye then wonder(5124) at this recital? 

5124 Merc wondering will not do, even if it is the wonder of admiration. Each 
soul must strive and act, and Allah's Mercy will take it under its wings. 



60. And will ye laugh(5125) and not weep,- 

5125 The higher issues of life and the Hereafter are serious, and therefore all 
that we do in this life is serious and important. We must shun inanities and 
frivolities. It is no laughing time. If \vc only realised our own shortcomings, we 
should weep, with our good angels who wcc]) lor us. Bui weeping by ilscll will not 
help. We must try and understand Allah and adore Him. Thus shall we be able to 
understand ourselves and our fellow-men. 

61. Wasting your time in vanities? 

62. But fall ye down in prostration to Allah, and adore 
(Him)!(5126) 

5126 And so we arc invited to prostrate ourselves and adore Him. For this is the 
true end of Rexelation and tiie true attitude when we understand the world, 
Nature, Histor>' and the working of Allah's Plan. 



54 . Al Qamar (The Moon) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. The Hour (of Judgment)(5127) is nigh, and the moon 
is cleft asunder.(5128) 

5127 See paragraj)h 2 of the Introduction to S. 53. The idea of the judgement 
being nigh at the Ijeginning of this Surah connects it with the same idea at the end 
of the last Surah (verse 57), though the actual words used in the two cases are 
different 

5128 Three explanations are given in the Mulradat, and perhaps all three apply 
here: (1) that the moon once appeared cleft asunder in the valley of Makkah 
within sight of the Prophet, his Companions, and some Unbelievers; (2) that the 
prophetic past tense indicates the future, the clea\ing asunder of the moon being a 
Sign of the Judgement apjiroaching; and (3) that the phrase is nictajihorical, 
meaning tiiat the matter has become clear as the moon. That die iirsi was noticed 
by contemporaries, including Unbelievers, is clear from verse 2. The second is an 
incident of the disruption of the solar system at the New Creation: Cf. 75:8-9. And 
die third mi^t well be implied as in eastern allegory, based on the other two. 

2. But if they see a Sign, they turn away, and say, "This 
is (but) transient magic."(5129) 

5129 MustnuiiiT: transient, or powerful: either meaning will apply. The 
Un!>elie\ers acknowledge the unusual appearance, but call it magic. They do not 
tiieretore protit b\' the spiritual lesson. 

3. They reject (the warning) and follow their (own) lusts 
but every matter has(5130) its appointed time. 

5130 The pre\ alence of sin and the persecution of truth may have its day, but it 
must end at last. 

4. There have already come to them Recitals 
wherein(5131) there is (enough) to check (them), 

5131 The stories of the sins of past generations having been visited with exemplary 
punishments were already in their possession, and should, if they had been wise, 
have opened their eyes and checked them in their mad career of sin. Five of these 
stories are again referred to later in this Surah by way of illustration. 



5. Mature wisdom;- but (the preaching of) Warners 
profits them not. 

6. Therefore, (O Prophet)(5132) turn away from them. 
The Day that the Caller(5133) will call (them) to a 
terrible affair, 

5132 For a time godlessness seems to triumph, but the triumph is short-lived. And 
in any case there is the great Reckoning of the Day of Judgement. 

5133 The angel whose voice will call at the Resurrection and direct all souls. Cf. 
20:108-111. 

7. They will come forth,- their eyes humbled - from 
(their) graves, (torpid)(5134) like locusts scattered 
abroad, 

5134 At one stage in the invasion of locust swarms, the locusts are torpid and are 
scattered abroad all over the ground. I have seen them on railway tracks in ' Iraq , 
crushed to death in hundreds by passing trains. The simile is apt for the stunned 
beings who will rise up in swarms from their graves and say, 'Ah! woe unto us! who 
had raised us up?" (36:52). 

8. Hastening, with eyes transfixed, towards the Caller!- 
"Hard is this Day!", the Unbelievers will say. 

9. Before them the People of Noah rejected (their 
messenger): they rejected Our servant,(5135) and 
said, "Here is one possessed!", and he was driven out. 

5135 The stor>' of N<)ah and the Fkjod is frcfiuentiy referred to in ilic Qur'an. 
The [jassage which best i!lus(i-ales this jjassage will be lotuid in 11:25 -1-8. Note in 
tiiat passage how tlic\" hrst in>,ull and abuse him arrogantly; how he hunil>I\' argues 
witii them; how they laugh Inni lo scorn, as much as to say that he was a madman 
])ossessed ol some e\"il s])iril; and how the Flood comes and he is saved in the 
Ark, and the wicked arc doomed lo destruction. 

10. Then he called on his Lord: "I am one overcome: do 
Thou then help (me)!"(5136) 

5136 He did not call down punishment. He merely asked for help in his mission, 
as he felt himself overpowered by brute force and cast out, which prevented the 
fulfilment of his mission. But the wicked generation were past all repentance, and 
they were wiped out 



379 



The Noble Qur'an 



11. So We opened the gates of heaven, with water 
pouring forth. 

12. And We caused the earth to gush forth with springs, 
so the waters met (and rose)(5137) to the extent 
decreed. 

5137 The torrents of rain from above eombined with the gush of waters from 
underground springs, and caused a huge Flood which inundated the country (Cf. 
11:40 and 23:27 ). 

13. But We bore him on an (Ark) made of broad planl<s 
and cauliced(5138) with palm- fibre: 

5138 Dusur, plural of dis^, which means the [jalm fibre mth which boats are 
caulked: Irom (hLSinr^, to ram in, to spear. A derived meaning is "nails", (wiiich are 
driven into planks): this latter meaning also applies, and is preferred by translators 
not familiar with the construction of simple boats. 

14. She floats under our eyes (and care): a 
recompense(5139) to one who had been rejected 
(with scorn)! 

5139 As usual, Allah's Mercy in sa\ing His laithlul seivants takes precedence of 
His Wradi and Penalty'. And lie helps and rewards tliose whom die world rejects 
and despises! 

15. And We have left this as a Sign(5140) (for all time): 
then is there any that will receive admonition?(5141) 

5140 Cf. 29:15, where the Ark (with the salvation it brought to the righteous) is 
mentioned as a Sign for all Peoples. So also in 25:37 and 26:121, it is a Sign fi)r 
men. Similarly the saving of Lot , with the destruction of the wicked Cities ot die 
Plain, is mentioned as a Sign left for those who would understand: 29:35 and 
51:37. 

5141 A refrain that occurs six times in this Surah: see Introduction. 

16. But how (terrible) was(5142) My Penalty and My 
Warning? 

5142 While the Mercy of Allah is always ])roniiiieiidy mentioned, we must not 
forget or minimise the existence of Evil, and the terrible Penalty it incurs if the 
Grace of Allah and His Warning are deliberately rejected. 

17. And We have indeed made the Qur'an easy(5143) to 
understand and remember: then is there any that will 
receive admonition? 

5143 While the Qur'an sums up the highest philosophy of the iimer life, its simple 
directions for conduct are plain and easy to understand and act upon. Is this not 
in itself a part of the Grace of Allah? And what excuse is there for anyone to fail in 
receiving admonition? 

18. The 'Ad (people) (too) rejected (Truth): then how 
terrible was My Penalty and My Warning? 

19. For We sent against them(5144) a furious wind, on a 
Day of violent Disaster, 

5144 (X 41:16. How graphic is the description of the tornado that uprooted them! 
It mus( indeed be a drcadrul tornado that plucks up the palm trees by their tap- 
roots. 1 he "l)a\ " is an iiKlcliiiiie period of time. The wind that destioyed the 'Ad 
jieopic laslcd sc\cii nighls and eight days: 69:7. 

20. Plucking out men as if they were roots of palm-trees 
torn up (from the ground). 

21. Yea, how (terrible) was My Penalty and My 
Warning!(5145) 

5145 Repeated from verse 18 to heighten the tlescription of tiie sin, the penalty, 
and the criminal negligence of the sinners in refusing the warnings on accoimt of 
their self-complacent confidence in their own strength and stability! It is repeated 
again as a secondary refrain in 54:30 and (with slight modification) in 54:37 and 
39. 



22. But We have indeed made the Qur'an easy to 
understand and remember: then is there any that will 
receive admonition? 

23. The Thamud (also) rejected (their) Warners. 

24. For they said: "What!(5146) a man! a Solitary one 
from among ourselves! shall we follow such a 
one?(5147) Truly should we then be straying in mind, 
and mad! 

5146 rhe ps\'cholog}" ot rlianiud is more searcliingh' aiiahsed here than in 41:17, 
to show u]) the conlrast belwccii shallow men's ideas about Revelation, and the 
real sanity, humanism, social value, and truth of Revelation. To them the 
Revelation was brought by Salih. 

5147 Because die Preacher is one among so many, and different fnim them, 
although brought u]) among themselves , it is made a cause of reproach against 
him, when it should have been an index leading to a searching of their hearts and 
an examination of their ways. 

25. "Is it that the Message is sent to him, of all people 
amongst us? Nay, he is a liar, an insolent one!"(5148) 

5148 Pure abuse, as a contrast to Salili's expostulation! See 26:1 11-1.>8, and notes. 

26. Ah! they will know on the morrow, which is the liar, 
the insolent one! 

27. For We will send the she-camel(5149) by way of trial 
for them. So watch them, (O Salih), and possess 
thyself in patience! 

5149 See n. 1044 to 7:73, for the she-camel as a trial or test amor^ selfish people 
who tried to monopolise water and pasture as against the poor. 

28. And tell them that the water is to be divided between 
them:(5150) Each one's right to drink being brought 
forward (by suitable turns). 

5150 See 26:155-156. All were to have water in due turn. It was to be no one's 
monopoly. And certainly the gates were not to be shut against the poor or their 
cattie. 

29. But they called to their companion, and he took a 
sword in hand, and hamstrung (her). 

30. Ah! how (terrible) was My Penalty and My Warning! 

31. For We sent against them(5151) a single Mighty 
Blast, and they became like the dry stubble used by 
one who pens cattle.(5152) 

5151 See n. 1047 to 7:78, and Cf. the same phrase "single Blast" used for the signal 
for the Resurrection in 36:53. In the case of Thamud, die tlestruction seems to 
have been by a severe earthquake accompanied with a terrible rumbling noise. 

5152 They became like dry sticks such as are used by herdsmen in making pens 
or enclosures for their cattie. 

32. And We have indeed made the Qur'an easy to 
understand and remember: then is there any that will 
receive admonition? 

33. The people of Lut(5153) rejected (his) warning. 

5153 The story of Lot (Lut) and the Cities of the Plain has been 
frequently referred to. See 11:74-83. 

34. We sent against them a violent Tornado with 
showers of stones,(5154) (which destroyed them), 
except Lut's household: them We delivered by early 
Dawn,- 

5154 Hasih: a wio/eflf tornado brir^g a shower of stones. The word occurs here; 
in 17:68 (without reference to any particular place); in 29:40 (where it seems to 



380 



The Noble 



Q u r ' a n 



refer to Lot 's Cities, see n. 3462); and in 67:17 (where again there is no reference 
to a particular place) . In Lot 's Cities the shower was of brimstone: see 11:82. 

35. As a Grace from Us: thus do We reward those who 
give thanks. (5155) 

5155 "Giving thanJis" to Allah in Quranic phrase is to obey Allah's Law, to do His 
Will, to practise righteousness, to use all gifts in His service. 

36. And (Lut) did warn them(5156) of Our Punishment, 
but they disputed about the Warning. 

,5156 Ci: 1 1:78-7!). 

37. And they even sought to snatch away his 
guests(5157) from him, but We blinded their eyes. 
(They heard:] "Now taste ye My Wrath and My 
Warning." 

5157 Lot had been preaching to them some time against their iniquities. The crisis 
of their fate came when the two angels came to Lot in the guise of handsome 
yoimg men. The men <)f the whole City came in an uproar, assaulted his house, 
and tried to snatch away the two handsome men. Lot tried to prevent them, but 
was [xnvcrlcss. Darkness fell on their eyes, as the first stage in their punishment, 
and before next morning the wicked cilics were Ijuried imder a shower of 
brimstone. l^>t and bis l)elie\ing household were sa\ cd. 

38. Early on the morrow an abiding Punishment seized 
them: 

39. "So taste ye My Wrath and My Warning." 

40. And We have indeed made the Qur'an easy to 
understand and remember: then is there any that will 
receive admonition? 

41. To the Peopie(5158) of Pharaoh, too, aforetime, 
came Warners (from Allah.. 

5158 The Egyptian people ol old are die last jjeople menfioned in this .Surah as 
an example ol iiii(luit\' meeting with ])uiiisbiiieiit. .Viid the moral is driven home to 
the Pagan Quraysli, to warn them ol (heir hue il llicy ])crsisled in their evil lives. 
The Egyptians li;id niiiiiy .Signs gi\cii them. rlic\' were gilled ])eople and had 
made much progress in the sciences and the arts. They could have learnt from 
history that when the highest virtues disappear, the nation must fall. Moses was 
brought up among them and commissioned to give Allah's Messe^e to them. But 
they were arrogant; they \vere nnjnst to .'Mlah's creatures; they followed debasing 
forms of worship; riie\ mocked at Truth; and were at last punished with 
destruction in the Red Sea for their arrogant leaders and army. See 10:75-90 for a 
narrative. 

42. The (people) rejected all Our Signs; but We seized 
them with such Penalty (as comes) from One Exalted 
in Power, able to carry out His Will. 

43. Are your Unbelievers, (O Quraish), better than 
they?(5159) Or have ye an immunity in the Sacred 
Books? 

5159 II llie Egyptians with ;ill llicir jjowcr and science were unable to resist the 
]niiiishmeiit ol their sins, die l'ag;iii (Jiir;i\sli ;ire ;isked: how will you hire when 
you come to a triiil ol slreiigth agiunsl .Mhilis Trulb? Yon are iiol s])ecially 
favoured so as to be immune trom Allah's Law. /Viid it you rely on your numbers, 
they will be a broken reed when the trial comes, as indeed happened at the Battie 
ofBadr. 

44. Or do they say: "We acting together can defend 
ourselves"? 

45. Soon will their multitude be put to flight, and they 
will show their backs. 

46. Nay, the Hour (of Judgment) is the time promised 
them (for their full recompense):(5160) And that Hour 
will be most grievous and most bitter. 



5160 The calculations of unjust men— on their science, their resources, their 
numbers, etc.— will in many cases be falsified even in this world, as stated in the 
last two verses, but their real Punishment will come with Judgement, i.e., when 
they find their real place in the spiritual world at die reslonilion ol true values. It 
will then be a most grievous and bitter experience for diem, throwing into the 
shade any calamities they may suffer in this life. 

47. Truly those in sin are the ones straying in mind, and 
mad.(5161) 

5161 Cf. 54:24 above. Note how the tables are turned in the argument by the 
repetition. The unjust think that the godly are wandering in mind and mad. They 
will find that it is really they who were wandering in mind, and mad, even when 
tlicy were in the plenitude of their power and in the enjoyment of all the good 
tilings of this life. These minor echoes heighten the effect of the major refrain 
mentioned in the hitroduetion. 

48. The Day they will be dragged through the Fire on 
their faces,(5162) (they will hear:) "Taste ye the 
touch of Hell!" 

5162 On tlicir faces: tlic Face is the symbol of Personality'. I'heir whole 
Personality will be subverted and degraded— in the midst of the Fire of Suffering. 

49. Verily, all things have We created in proportion and 
measure.(5163} 

5163 -Allah's Creation is not haphazard. Everything goes by law, proportion, and 
measure. Everything has its appointed time, place, and occasion, as also its 
definite limitation. Nothing happens but according to His Plan, and eveiy deed, 
word, and thought of man has its fullest consequences, except insofar as the Grace 
and Mercy of Allah intervenes, and that is according to law and plan. (Cf. 2:117). 

50. And Our Command is but a single (Act),-(5164) like 
the twinkling of an eye. 

5164 While in the life of created things there is "proportion and measure", and a 
lag of time or distance or circumstance, in Allah's Command, the Design, the 
Word, the Execution, and the Consequences are but a single Act. The simile 
given is that of the twinkling of an eye, which is the shtjrtest time that a simyjle man 
can think of: the cause which occasions the tvyankling, the nK)\enient of the 
muscles connected with it, the closing ot the eyelids, and their re<)])cning. ;u'e all 
almost like a simultaneous act. B\' \va\' <>I conlrasl take an illuslnition like iIkU ol a 
man WTiting a book. He must lorni the design in his mind; he nuist ])repare 
himselt h\' research, collection ol knowledge, or ol personal ex])erience: he must 
use or acquire the art ot WTiting; he must collect tiie material tor WTiting, viz., 
paper, ink, pen, etc., and this will connect with a chain of manufacturing processes 
in which he is dependent upon other people's work and experience; then his book 
may have to be printed or lithogra[)hed or hound, and sold, or taken to a library', 
or presented to a Iriend, \vhich will bring into play numerous other chains of 
processes, and dependence upon other jjcoplc's work or skill: arid the lag of 
Time, Sjxice, and C^ircunistaiire will occur al iiumcrou.s .stages. In Allah's 
Command, the word "Be" (kiin) includes eveiything, without tlie inten'ention, of 
or dependence upon an\ other beii^ or thing whatever. And this is also another 
phase ot the philosophy ol I 'nity. 

51. And (oft) in the past, have We destroyed 
gangs(5165) like unto you: then is there any that will 
receive admonition?(5166) 

5165 Ashya 'akiiin: 'gangs or parties or collection of men like you'— addressed to 
wicked men who arrogantiy rely upon their own strength or combination, neither 
of which can stand for a moment against the Will of Allah. 

5166 The cases ol Pharaoh's men ol old and ihe Pagan Qura\ sh are considered as 
parallel, and an appeal is addressed to the latter Irom tlie experience of the 
former: 'will ye not learn and repent?' 

52. AM that they do is noted in (their) Books (of 
Deeds):(5167) 

5167 The point is that nothing which men do is lost— good or evil. Everything 
gives rise to an ineritable chain of conse(|uences, from which a release is only 
obtained by the intervention of Allah's (Irace acting on an act, a striving of the 
human will to rejjcnt and tiuu to Allah. (R). 

53. Every matter, small and great, is on record. 

54. As to the Righteous, they will be in the midst of 
Gardens and Rivers,(5168) 



381 



The Noble 



Q u r ' a n 



5168 The record, in the case of those who dishonoured and violated Truth, will 
lead to their undoing; but in the case of those who honoured the Truth and 
adopted it so as to shine in their righteous lives, the result is expressed by four 
metaphors, in an ascending degree of sublimit^': (1) they will he in the midst of 
Gardens where ri\'ers flow; (2) they v\ill be in an Assenil>ly ol Truth; (H) in the 
Presciiec <>I Allah; (1) Whose s<n"ereignt\' is <>mni])otcnt. " Cm'dcns " Rivers 
(nowhig hciic^tii): Hiitfi has been explainetl more than once already; Cf. n. 46(58 to 
43:70. The Garden suggests all the Bliss we can imagine through our senses. (R). 

55. In an Assembly of Truth,(5169) in the Presence 
of(5170) a Sovereign Omnipotent.(5171) 

5169 While we possess our bodily senses, the best conceptions we can form are 
through our sense-perceptions, and the Garden is a good symbol from that point 



of view. The next higher understanding of spiritual truth is through our intellect 
and social satisfaction. This is best symbolised by the Assembly of Truth— the 
gatherir^ in which we sit with our fellows and enjoy the realisation of Truth and 
the dissipation of falsehoods and half-truths. 

5170 But there is a higher conception still, something so intensely spiritual that it 
can only be expressed by reference to the Presence of Allah. (R). 

5171 Muqtndir, which is translated Omnipotent, implies something more: the 
eighth-declension form denotes not only complete mastery, but the further idea 
that the masten' arises form Allah's own nature, and depends on nothing else 
whatever. (R). 



55 . Al Rahman (The Most Gracious) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. (Allah) Most Gracious! 

2. It is He Who has(5172) taught the Qur an. 

5172 The Re\elation comes from Allah Most Gracious, and it is one of tlie 
greatest Signs of I lis grace and favour. He is the source of all Light, and 1 lis light 
is diffused throughout the universe. 

3. He has created man: 

4. He has taught him speech(5173) (and intelligence). 

5173 B;min: intelligent speech: power of expression: capacity to understand 
clcarh' the relation of tilings and to explain them. Allali has given this to man, and 
besides this revelation in man's own heart, has aided him with revelation in nature 
and revelation through prophets and messengers. 

5. The sun and the moon follow courses (exactly) 
computed;(5174) 

5174 In the great astronomical universe there are exact mathematical laws, which 
bear witness to Allah's Wisdom and also to His favours to His creatures; for we all 
profit by the heat and light, the seasons, and the numerous changes in the tides 
and the atmosphere, on which the constitution of our globe and the maintenance 
of life depend. 

6. And the herbs(5175) and the trees - both (alike) bow 
in adoration. (5176) 

5175 Najm: may mean stars collectively, or herbs collectively; perhaps both 
meanings are implied. 

5176 All nature adores AUah. Cf. 22:18 , and n. 2790; 13:15 ; and 16:48-49. 

7. And the Firmament has He raised high, and He has set 
up the Balance (of Justice),(5177) 

5177 The "l)alance ot justice" in this verse is connected \\\\\\ "the Balance" in llic 
next two \ erses, that men may act jusdy to each other and <)l>ser\ e due l)alancc in 
all their actions, iollowing the golden mean and not transgressing due bounds in 
an>tliing. But tlie Balance is also connected figuratively with die heavens above in 
three symbols: (1) Justice is a heavenly virtue; (2) the heavens themselves are 
sustained by mathematical balance; and (3) the constellation Libra (the Balance) is 
entered by the sun at the middle of the zodiacal year. 



8. In order that ye may not transgress (due) balance. 

9. So establish weight with justice(5178) and fall not 
short in the balance. 

5178 To be taken both literally and rigiirati\"ely. A man should be honest and 
Straight in every daily matter, such as weighing out things which he is selling: and 
he should be straight, just and honest, in all the highest dealings, not only with 
other people, but with himself and in his obedience to Allah's Law. Not many do 
either the one or the other when they have an opportunity of deceit Justice is the 
central virtue, and the avoidance of both excess and defect in conduct keeps the 
human world balanced just as the heavenly world is kept balanced by 
mathematical order. 

10. It is He Who has spread out the earth(5179) for (His) 
creatures: 

5179 How can Allali's favours be counted? Look at the earth alone. Life and the 
conditions here are mutually balanced for Allah's creatures. The vegetable world 
produces fruit of various kinds and com or grain of various kinds for human food. 
The grain harvest yields with it fodder for animals in the shape of leaves and straw, 
as well as food for men in the shape of grain. The plants not only supply food but 
swcct-smelling herbs and flowers. Rayhan is the sweet basil, but is here used in the 
generic sense, for agreeable produce in the vegetable world, to match the useful 
])roduce alread\' mentioned. 

11. Therein is fruit and date-palms, producing spathes 
(enclosing dates); 

12. Also corn, with (its) leaves and stalk for fodder, and 
sweet-smelling plants. 

13. Then which of the favours(5180) of your Lord will ye 
deny? 

5180 Both the pronoun "your" and the \erb "will \c deny" arc in (he Arabic in the 
Dual Number. The whole Surah is a symphony ol Duality, which leads up to 
l'nit>', as ex])lained in the Introduction. All creation is in ])airs: .31: 19, and notes 
502,5-26; 3(i;36, n. 39H1. Justice is tlie conciliation of two opposites to unity, the 
setdement of the unending feud between Right and Wrong. The things and 
concepts mentioned in this Surah are in pairs: man and outer nature; sun and 
moon; herbs and trees; heavens and earth; fruit and com; human food and fodder 
for catde; things nourishing and things sweet-smelling; and so on throughout the 
Surah. Then there is man and Jinn, for which see n. 5182 below. Will yt deny? 
that is, fail to acknowledge cither in word or tliought or in your conduct. If you 
misuse Allah's gifts or ignore them, that is equivalent to ingratitude or denial or 
refusal to profit by Allah's infinite Grace. 



382 



The Noble Qur'an 



14. He created man from sounding clay(5181) like unto 
pottery, 

5181 See n. 1966 to 15:26. The creation of men and J inns is contrasted. Man was 
made of soundir^ clay, dry and brittie like pottery. The Jinn (see next note) was 
made from a clear flame of fire. Yet each has capacities and possibilities which 
only Allah's Grace bestows on them. How can they den\- Allah's favours? 

15. And He created Jinns(5182) from fire free of smoke: 

5182 For the incaiiiiig ol Jinn, sec ii. 929 to fiilOO. They ;ire spirits, and therefore 
subtle like a flame ol lire. Their being Iree Ironi smoke iin])lies llial they are free 
from grossness, for smoke is the grosser accompaniment ol lire. (R). 

16. Then which of the favours of your Lord will ye 
deny?(5183) 

5183 Part of die idea of this refrain wiU be found in 16:71, 72; 40:81: and 53:55 
(where see n. 5122). 

17. (He is) Lord of the two Easts(5184} and Lord of the 

two Wests: 

5184 J lie tfvo Ensts are the two extreme points where the sun rises {luring the 
\'ear, and includes all the ])oints l)etween. Similarly the tivo Wests include (he two 
extreme points of tiie sun's setting and all tiie points between, llie Dual Number 
fits in with the general atmosphere of Duality in this Surah. Allah is Lord of every 
region of the earth and sky, and He scatters His bounties everywhere. See also n. 
4641 to 43:38, and n. 4034 to 37:5. 

18. Then which of the favours of your Lord will ye deny? 

19. He has let free(5185) the two bodies of flowing 
water, meeting together: 

5185 See 25:53 and nn. 3111-3112, where it is explained how the two bodies of 
water, salt and sweet, meet together, \c( kec]) se])aralc, as ii there \vas a barrier or 
])ariition l)etween them. This is also one ol llic hu oiiis ol Allah. Sea water is a 
sanitating agent, while fresh water is sweet and palatal)le to drink. For the 
allegorical interpretation, see notes 2404-2405 to 18:60; also n. 5186 (end) below. 

20. Between them is a Barrier which they do not 

transgress: 

21. Then which of the favours of your Lord will ye deny? 

22. Out of them come Pearls and Coral:(5186) 

5186 Pearls are produeetl by flie oyster and coral by the polyp, a minute marine 
creature which, workir^ in millions, has by its secretions produced the reefs, 
islands, and banks in and on both sides of the Red Sea and in other parts of the 
\\'orld. The jjearl has a translucent lustre, usually white, but sometimes pink or 
l)laek. Coral is usually oyjatine, red or pink, but oltcn white, and is seen in 
l)caiiiiiul branching or cup-like sliai)es as \isitors lo Porl Sudan will recall. Both 
are used as gems and sland here [or gems generally. Mineral gems, such as agale 
and cornelian, are iouiid in ri\er-beds. Pearl oysters are also lound in some ri\ers. 
Taken allegorically, the hvo kinds ol gems would denote the jewels oi this lite and 
the jewels of flie spiritual world, l lie jewels ot fliis world— like coral— are hard, 
widely spread over the world, comparatively cheap, and less absorptive of the light 
fi-om above. The spiritual jewels— like pearls— are soft, rare, costiy, and translucent, 
absorbent of light and showing the more lustre the more they are in light. The 
analog}" can be carried further to the two seas— tlie two bodies ol flowing water- 
mentioned in verses 19-20 above. They are the two kinds of knowledge— human 
and di\ ine— referred to in the story of Moses and Khidr: see notes 2404-2405 to 
18:fi0. 

23. Then which of the favours of your Lord will ye deny? 

24. And His are the Ships(5187) sailing smoothly 
through the seas, lofty as mountains:(5188) 

5187 The Ships-sailing ships and steamers, and by extension of the analogy, 
aeroplanes and airships majestically navigating the air-are made by man, but the 
intelligence and science which made them possible are given by man's Creator; 
and therefore the Ships also are the gifts of Allah. 

5188 Lofty ;is mountmns: both in resjiecl oi the high sails, or masls, and in respect 
of the height to which the top of the ship towers above tiie surface ot the sea. The 



'Queen Mary Il'-the biggest ship afloat in 2004-has a height, from the keel to the 
top of the funnel of 236 feet (Eds.) 

25. Then which of the favours of your Lord will ye deny? 

26. All that is on earth will perish: 

27. But will abide (for ever) the Face of thy Lord,-(5189) 
full of Majesty, Bounty and Honour.(5190) 

5189 llie most magnificent works of man-such as lhe\' are-are but fleeting. Ships, 
Empires, the Wonders ot Science and Art, tlic sijlcndours of human glory or 
inlellecl, will all pass awa\'. The most magnihcent objects in outer Nature-tlie 
mountains and \alleys, the sun and moon, the Constellation Orion and the star 
Sinus-will also ])ass away in tiieir appointed time. But the only One that will 
endure fore\ er is the "Face" of Allah. "Face" expresses Personality, Glory, Majesty, 
Inner Being, Essence, Self-all the noble qualities which we associate with the 
Beautiful Names of AUah. See n. 114 to 2:112; also n. 1154 to 7:180, and n. 2322 
to 17:110. 

5190 Iknun: {\\'o ideas are prominent in ihe word. (1) ihe idea ol generosity, as 
proceeding hom flie person whose attiibute it is, and (2) the idea ol honour, as 
given by others to the person whose attribute it is. Bofli diese ideas are summed 
up in "nobility". To make the meaning quite clear, 1 ha\e emplo\ ed in the 
translation the two words "Bounty and Honour" for the single word Ikram. The 
same attributes recur in the last verse of this Surah. In the Fact of Allah's Eternity 
is the Hope of our Future. 

28. Then which of the favours of your Lord will ye deny? 

29. Of Him seeks (its need)(5191} every creature in the 
heavens and on earth: every day in (new) 
Splendour(5192) doth He (shine)! 

5191 Ever\' single creature dejiends on Allah tor its needs: ol all ol them the 
(.'herisher and Siistainer is Alhdi.Scck (its needs): doi^'f, not necessarily mean 'seek 
them in words*; what is meant is die dependence: the allusion is to the Source of 
supply. 

5192 Sha'n: stsXs., splendour; aim, work, business, momentous affair. Allah's is stiU 
the directing hand in all alTairs. He does not sit apart, careless of mankind or of 
any of His creatures. But His working shows new Splendour every day, every 
hour, every moment 

30. Then which of the favours of your Lord will ye deny? 

31. Soon shall We settle your affairs, O both ye 
worlds!(5193) 

5193 J JiatjaJ: weight, something weighty, something weighed with sometiiing else. 
The two thaqals are Jinns and men who are burdened with responsibility or, as 
some commentators hold, with sin. They are both before Allah, and die affairs of 
both are conducted under His Command. If there are inequalities or apparent 
disturbances of balance, that is only for a season. Allah gives to both good and evil 
men a chance in this period of probation; but this period will soon be over, and 
Judgment will be established. To give you this chance, this probation, this warning, 
is itself a favour, by which you should profit, and for which you should be grateful. 
(R). 

32. Then which of the favours of your Lord will ye deny? 

33. O ye assembly of Jinns(5194) and men! If it be ye 
can pass beyond the zones of the heavens and the 
earth, pass ye! not without authority shall ye be able 
to pass! 

5194 Cf. 6:35 and 6:1 HO, where tiie Jinns and men are addressed collectively. 
That whole passage, 6:180-134, should be read as a commentary on this verse. 'If 
you think that because you do things in secret, or because some of your sins do 
not seem to meet their inevitable punishment or some of your good deeds seem 
to go unnoticed, do not be deceived. Judgement will soon come. You cannot 
possibly escape out of the ztmes in which your lives have been cast, without 
aufliorit\' from Allah. Be grateful to Allah for the chances He has given you'. "All 
that hath been promised unto you will come to pass: nor can ye frustrate it in the 
least bit" (6:134). 

34. Then which of the favours(5195) of your Lord will ye 
deny? 



383 



The Noble Qur'an 



5195 Note how gradually we have been led up in the Argument. The Signs of 
Allah are all about you, in revelation, in your intelligence, and in nature around 
you. Your creation; the mystic light and heat ti,i)ificd by the sun in all directions: 
the cycle of waters in the ])li\sical earth and ot Knowledge in the world ol 
Intelligence; the hel[) and clierisliiiij; care of Allah Himself-all these things should 
teach you the Truth and warn you aliout tlie Future, which is more particularly 
referred to in the remainder ol ihe Surah. 

35. On you will be sent (O ye evil ones twain!)(5196] a 
flame of fire (to burn) and a smoke (to choke):(5197) 
no defence will ye have: 

5196 The Dual is with reference to the two worlds explained above in n. 5193. 

5197 We now come to the terrors of the Judgement on the evil ones. 

36. Then which of the favours(5198) of your Lord will ye 
deny? 

5198 Here and in some ot the verses diat follow, (verses 40, 42, and 4^) below), 
the refrain applies with an ironical meaning. It is as if it was said: 'You used to 
laugh at Revelation, and at the warnings which were given for your own benefit in 
order to draw you to repentance and Allah's Mercy; what do you find now? Is not 
all that was said to you true?' To reject Allah's Law is in itself to deny Allah's 
Mercies. 

37. When the sky is rent asunder, and it becomes red like 
ointment:(5199) 

5199 Melting a\va\' like grease or oinlnieiit. The red colour will he due to the 
flames and the heat. The whole ol the world as we know it now will dissoh e. 

38. Then which of the favours of your Lord will ye deny? 

39. On that Day no question will be asked(5200) of man 
or Jinn as to his sin. 

5200 This does not of course mean that they will not be called to account for their 
sin. They will certainly be called to account for all their deeds: 15:92-93. The 
meaning of this whole passage is that their personal responsibility will be enforced. 
But their own tongues and hands and feet will bear witness against them as to their 
actions: 24:24. Even' man will bear marks on his person, showing his classification 
in the Final Aceount: 7:48 . After these Marks are affixed, eveiyone's position and 
status in the Final Account will be kn<nvn to e\"eryone. As to the Judge on the 
'I'hrone ol JudgeineiiE, lie will ot course know all helorejudgement is set u]). But 
to give eveiy chance to the accused, his record will be produced and shown to him 
(69:19,25; 18:49 ), and he will be given a chance to plead ( 7:53 ), but if a sinner, 
he will be in confusion (28:66). 

40. Then which of the favours of your Lord will ye deny? 

41. (For) the sinners will be known by their 
Ma r ks : ( 5 20 1 ) and they will be seized by thei r 
forelocks and their feet. 

5201 By their Marks: see last note. 

42. Then which of the favours of your Lord will ye deny? 

43. This is the Hell which the Sinners deny:(5202) 

5202 It will dicn become too real to them. 'Oh! that this too, too solid flesh would 
melt", as Hamlet said to his Queen-Motiier (ILiinlct, i. 2. 129). 

44. In its midst and in the midst of boiling hot water will 
they wander round!(5203) 

5203 1 lic\ w ill appareiith lia\ e no rest. The fire will bum but not consume them, 
and llieir drnik \\\\\ he only boiling water. 

45. Then which of the favours of your Lord will ye deny? 

46. But for such as fear the time when they will stand 
before (the Judgment Seat(5204) of) their Lord, there 
will be two Gardens-(5205) 

5204 The reference to the Punishment of Sin having been dismissed in a few 
short lines, we now come to a description of the state of the Blessed. (R). 



5205 Here two Gardens are mentioned, and indeed four, counting the other two 
mentioned in 55:62-76. Opinions are divided about this, but the best opinion is 
that the two mentioned in verses 46-61 are for the degree of those Nearest to 
Allah (MiupuTdhun), and tliose in verses 62-76 for the Companions o{ the Right 
Hand: Why two for cmIi ? The l)ualit\' is to express variety', and the whole 
scheme oi the Siirah runs in twos. There will he no dullness ol uniionnU\': as our 
minds can conceive it now, there will be freshness in change, but it will be from 
Bliss to Bliss, and there will be Unity. (R). 

47. Then which of the favours of your Lord will ye deny?- 

48. Containing all kinds (of trees and delights};- 

49. Then which of the favours of your Lord will ye deny?- 

50. In them (each) will be two Springs flowing 
(free};(5206) 

5206 Two Springs, for the same reasons as there will be two Gardens. See last 
note. 

51. Then which of the favours of your Lord will ye deny?- 

52. In them will be Fruits of every kind, two and 
two.(5207) 

5207 The Duality of Fruits is for the same reason as the Duality of the Gardens. 
Sec n. ,520,5. 

53. Then which of the favours of your Lord will ye deny? 

54. They will recline on Carpets, whose inner linings will 
be of rich brocade: the Fruit of the Gardens will be 
near (and easy of reach). (5208) 

5208 The toil and fatigue of this life will be over: Cf. 3,5:3,5 and u. ,56.54 to 69:23. 

55. Then which of the favours of your Lord will ye deny? 

56. In them will be (Maidens),(5209) chaste, restraining 
their glances,(5210) whom no man or Jinn before 
them has touched;- 

5209 See notes 4728-4729 to 44:54. (R). 

5210 Cf. 37:48 and n. 4064. Their purity is the feature chiefly symbolised. 

57. Then which of the favours of your Lord will ye deny?- 

58. Like unto Rubies and coral. (5211) 

5211 Delicate pink, witli reference to their complexions and their beauty of form. 
The gems also indicate their worth and dignit}' (Cf. nn. 4064-4065). 

59. Then which of the favours of your Lord will ye deny? 

60. Is there any Reward for Good - other than 
Good?(5212) 

5212 This is ihc summing up oi all llic symbolism used lo cx]>rcss ihc Fruit of 
Goodness or Good. The s\ iubolism musi ucccssarih' rcsori lo com])arati\"c terms, 
to subjective ideas ol Bliss. Bui the iullcsl expression can oui\' be gi\"cn in abstract 
terms: "Is there any reward tor Good— other than Goo<li'" Can auydiing express it 
better? 

61. Then which of the favours of your Lord will ye deny? 

62. And besides these two, there are two other Gardens,- 
(5213) 

5213 See n. 5205 above. 

63. Then which of the favours of your Lord will ye deny?- 

64. Dark-green in colour(5214) (from plentiful 
watering). 



384 



The Noble Qur'an 



5214 Dark green in colour"; these Gardens will also be fruitful and flourishing, 
and watered plentifully, but their aspect and characteristics will be different, 
corresponding to the subjective differences in the ideas of Bliss amor^ those who 
would respectively enjoy the two sets of Gardens. 

65. Then which of the favours of your Lord will ye deny? 

66. In them (each) will be two Springs pouring forth 
water(5215) in continuous abundance: 

5215 In coinpanson with ihc Sjjrings in the otlier two Gardens, described in 55\5{) 
above, these S])rings would sccin to irrigate crops of vegetables and fruits requiring 
a consiaiil su])])iy ol alniiulani water. 

67. Then which of the favours of your Lord will ye deny? 

68. In them will be Fruits, and dates and 
pomegranates: (5216) 

5216 See last note. Cf. also with 55:52 above, where "fruits of every kind" are 
mentioned. 

69. Then which of the favours of your Lord will ye deny? 

70. In them will be fair (Companions), good, beautiful;- 
(5217) 

5217 sec n. ,)209 ;ih<)vc. Ccxxincss mikI Bc;uit\' are specially feminine attributes. 

71. Then which of the favours of your Lord will ye deny?- 

72. Companions restrained (as to(5218} their glances), 
in (goodly) pavilions;-(5219) 



5218 Maqsurat here is the passive participle of the same verb as the active 
participle Qasiratin 55:56, 37:48 and 38:52- As I have translated Qasirathy the 
phrase "restraining (their glances)*, I think I am right in translating the passive 
Maqsurathy "restrained (as to their glances)*. This is the only place in the Qur'an 
where the passive form occurs. 

5219 The Pavilions seem to add dignity to their status. In the other Gardens 
(55:58), the description "like rubies and corals" is perhaps an indication of higher 
dignity. 

73. Then which of the favours of your Lord will ye deny?- 

74. Whom no man or Jinn before them has touched;- 

75. Then which of the favours of your Lord will ye deny?- 

76. Reclining on green Cushions(5220) and rich Carpets 
of beauty. 

5220 Cf. the parallel words for the other two Gardens, in ,')5:54 above, which 
suggest [lerbaps a higher dignity. Rahaf is usually translated by Cushions or 
Pillows, and 1 lia\ e folhnved this meaning in \iew of the word "reclining". But 
another interp relation is "Meadows", in view of ilie adjective "green*— 'ahqari: 
car[)ets richly figured and (K ed, and skilllulh' worked. 

77. Then which of the favours of your Lord will ye deny? 

78. Blessed be the name of thy Lord, full of Majesty, 
Bounty and Honour.(5221) 

5221 55:27 and n. 5190. This minor echo completes the symmetry of the two 
leading Ideas of this Surah— the Bounty and Majesty of Allah, and the Duty of 
man to make himself worthy of nearness to Allah. 



56. Al Waqi'ah (The Inevitable) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. When the Event Inevitable(5222) cometh to pass, 

5222 riie Event Inevitable is the Hour of Judgement. People may doubt now 
whether it will come. Bui when it conies, as it will come, suddenly upon them, it 
will come witli such tremendous reality that it will be burnt deep into the 
experience of every soul. No one can then be deceived or entertain false notions 
about it 

2. Then will no (soul) entertain falsehood concerning its 
coming. 

3. (Many) will it bring iow;(5223) (many) will it exalt; 

5223 There will be a sorting out of Good and lull. Or rather, (verse 7 below), 
there will be three main classes. Among the (iood there will be the specially 
exalted class, those nearest to Allah ( al nuiqarnilnin, ,j5:l 1- 26), and the righteous 
])eople generalh', called the Companions ol the Right Hand (Ashah al maymanah, 
,')fi:27-4()). And there \\ill l)e lliosc in agony, the Companions ol llie Left Hand 
(Ashah al mash'amah. .>(>: H-.j()). Man\' who were high and niigliK' iii ihis Hie will 
be brought low tor dieir sins, and many who were lowly but virtuous will be 
exalted to various ranks and degrees. The old landmarks will be lost in the inner 
world, as they will be in the outer world. 

4. When the earth shall be shaken to its depths. 



5. And the mountains shall be crumbled to atoms,(5224) 

5224 The old physical world will disappear in the New Creation. 

6. Becoming dust scattered abroad, 

7. And ye shall be sorted out into three classes. (5225) 

5225 See n. 5223 above. 

8. Then (there will be) the Companions of the Right 
Hand;- What will be the Companions of the Right 
Hand? 

9. And the Companions of the Left Hand,- what will be 
the Companions of the Left Hand? 

10. And those Foremost (in Faith) will be Foremost (in 
the Hereafter).(5226) 

5226 Forcinosl (hi Faith): There are t\vo meanings, and both are implied. (1) 
Those who have reached the highest degree in spiritual understanding, such as the 
great prophets and teachers of mankind, will also take precedence in the 
Hereafter. (2) Those who are the first in time— the quickest and readiest— to accept 
Allah's Message— will have the first place in the Kingdom of Heaven . Verses 8, 9 
and 10 mention the three main categories or classifications after Judgement In the 
subsequent verses their happiness or misery are symbolised. This category. 
Foremost in Faith, is nearest to Allah. 



385 



The Noble Qur'an 



11. These will be those Nearest to Allah:(5227) 

5227 See n. 5223 above. Nearness to Allah is the test of the highest Bliss, (see also 
n. 3779). (R). 

12. In Gardens of Bliss: 

13. A number of people from those of old/(5228) 

5228 ()I grcal Prophcls and Teachers there were niaii\' lielore ihe lime <>I ihe 
Prophet Muhaniniad. As he was tlie last of the Prophets, he and the great 
Teachers under his Dispensation will be comparatively fewer in number, but their 
teaching is the sum and flower of all mankind's spiritual experience. 

14. And a few from those of later times. 

15. (They will be) on Thrones(5229) encrusted (with 
gold and precious stones), 

5229 Cf. 15:47 ; 37:44, 52:20, and 88:13. |i:(ls.|. 

16. Reclining on them, facing each other.(5230) 

5230 But they will not be separate each in his own corner. They will face each 
other. For they are all one, and their mutual society will be part of their Bliss. 

17. Round about them will (serve)(5231) youths of 
perpetual (freshness), 

5231 Cf. 52:24. and n. 5058. The youth and freshness witb which the attendants 
will serve is a symbol of true service such as we may expect in the spiritual world. 
That freshness will be perpetual and not subject to any moods, or chances, or 
changes. 

18. With goblets, (shining) beakers, and cups (filled) out 
of clear-flowing fountains: 

19. No after-ache will they receive therefrom, nor will 
they suffer intoxication:(5232) 

5232 I'he Feast ot Reason and the How oi Soul are t\piric(l by all that is best in 
the feasts in this ini])erfect world, hut there will be none ol the disachantages 
incident to such feasts in this world, such as satiet>', aches, excess, a sense of 
exhaustion, or loss of senses, etc. Cf. 37:47, and n. 4063. A goblet is a bowl 
without handles; a beaker has a 'lip' and a stem; 'cup" is a general term. 

20. And with fruits, any that they may select: 

21. And the flesh of fowls, any that they may desire. 



22. And (there will be) Companions with beautiful, big, 
and lustrous eyes,-(5233) 

5233 Cf. 44:54, and n. 4729. The companionship of Beauty and Grace is one of 
the highest pleasures of life. In this bodily life it takes bodily form. In the higher 
life it takes a higher lonn. (R). 

23. Like unto Pearls(5234) well-guarded. 

5234 Cf 52:24, where this description is applied to die youths who seiTc. See also 
n. 5058 there. In 56:78 below the adjective maknun is applied to the Qur'an, "the 
well-guarded Book". 

24. A Reward for the deeds of their past (life). 

25. Not frivolity will they(5235) hear therein, nor any 
taint of ill,- 

5235 Cf. 52:23. Apart from the [jhysieal ills, worldly feasts or delights are apt to 
suffer from vain or frivolous discourse, idle boasting, foolish flatter}', or phrases 
pointed witli secret venom or moral niiscliiet. The negation of these from sjjiritual 
Bliss follows as a niaUer ol course, bul it is specially insisted on to guard against 
the perversities of human nature, which likes to read ill into the best that can be 
put in words. 

26. Only the saying,(5236) "Peace! Peace". 



5236 is best translated "saying", rather than "word*. For the saying is an act, a 
thought, a fact, which may be embodied in a word, but which goes far beyond the 
word. The "Peace of Allah* is an atmosphere which sums up Heaven even better 
than "Bliss". 

27. The Companions of the Right Hand,- what will be the 
Companions of the Right Hand? 

28. (They will be) among(5237) Lote-trees without 
thorns, 

5237 Lote trees: 34:16 n. 3814. (R). 

29. Among Talh trees(5238) with flowers (or fruits) piled 
one above another,- 

5238 Tcdk: some understand by tliis die planlain t)r banana tree, ot which die truit 
is borne in bunches, one tier above another; but the banana tree does not grow in 
Arabia and its ordinary Arabic name is Mawz; perhaps it is better to understand a 
special kind of Acacia tree, which flowers profusely, the flowers appearing in tiers 
one above another. 

30. In shade long-extended, 

31. By water flowing constantly, 

32. And fruit in abundance. 

33. Whose season is not limited, nor (supply) 
forbidden,(5239) 

5239 As it is not like earthly fruit, its season is not limited, nor is there any 
prohibition by law or custom or circumstance as to when or how it is to be 
consumed. (R). 

34. And on Thrones (of Dignity), raised high. 

35. We have created (their Companions)(5240) of 
special creation. 

5240 The ])roiioun in Arahic is in the teininine gender, hut lest grosser ideas of 
sex should intrude, it is made clear that diese Companions tor heavenly society 
will be of special creation-of virginal purity, grace, and beauty inspirir^ and 
inspired by love, with the question of time and age eliminated. Thus every person 
among the Righteous will have the Bliss of Heaven and the Peace of Allah. 

36. And made them virgin - pure (and undefiled), - 

37. Beloved (by nature), equal in age,- 

38. For the Companions of the Right Hand. 

39. A (goodly) number from those of old,(5241) 

5241 This class-the righteous-will be a large company in Heaven, belonging to all 
die ages of die world. Cf. n. 5228 to 56:13 above. Such is the unbounded Bounty 
of Allah, 

40. And a (goodly) number from those of later times. 

41. The Companions of the Left Hand,- what will be the 
Companions of the Left Hand? 

42. (They will be) in the midst of a Fierce Blast of 
Fire(5242) and in Boiling Water, 

5242 Notice the parallelism in the contrast between those in Bliss and those in 
Miser\'. The allegor\' in each case pursues the idea ot contrast, and the allegories 
about Miseiy lose notliing by their terse brevit>'. The fierce Blast of Fire and the 
Boiling Water are in contrast to the happy Lote tree and the flowers and fruits in 
verses 28-29 above. 

43. And in the shades of Black Smoke:(5243) 

5243 Even the Shades get a dillercnt ([ualit}' in the Abode ot Miseiy: shades of 
black smoke in contrast to the cool and refreshing long extended shades of trees 
by brooks in verses 30-31 above. 



386 



The Noble Qur'an 



44. Nothing (will there be) to refresh, nor to please: 

45. For that they were wont to be indulged, before that, 
in wealth (and luxury),(5244) 

5244 Cf. 34:34, ajid 43:23. Wc must read verses 4.5-46 togetlier. They had wealth 
and the good thirds of life, but they used them in self-indulgence and shameless 
crime, and now they are in humiliation. 

46. And persisted obstinately in wickedness 
supreme!(5 244-A) 

5244-A Wickedness supreme: i.e., their associatir^ others with Allah in His 
divinity. [Eds.l. 

47. And they used to say, "What! when we die and 
become dust and bones,(5245} shall we then Indeed 
be raised up agaln?- 

5245 Their wMiit of beliel and ridieule of Allah's Message contrasts with the stern 
realitv' whieh the\' see around iheni now. 

48. "(We) and our fathers of old?" 

49. Say: "Yea, those of old and those of later times, 

50. "All will certainly be gathered together for the 
meeting appointed for a Day well-known. (5246) 

5246 In 26:38 (see n. 3159) the phrase ft (hy well-known is used for a solemn day 
of festival, when the multitude of people gather togedier. The Day of Judgement is 
such a day in the supreme sense of the word. 

51. "Then will ye truly,- O ye that go wrong, and treat 
(Truth) as Falsehood!- 

52. "Ye will surely taste of the Tree of Zaqqum.(5247) 

5247 This is tlie Cursed Tree mentioned in 17:60, where see n. 2250. also 
37:62. n. 4072; and 4 1:43-46 and n. 4722. 

53. "Then will ye fill your Insldes therewith, 

54. "And drink Boiling Water on top of it: 

55. "Indeed ye shall drink like diseased camels raging 
with thirst!"(5248) 

5248 A Icrriblc ])ifliirc <>! Miscn' in contnist U) the Companionship of the Good, 
the True, and the Beautiful, on Thrones ot Dignity, for the Companions of the 
Right Hand, in verses 34-38 above. 

56. Such will be their entertainment on the Day of 
Requital! 

57. It is We Who have created you: why do ye(5249) not 
testify to this truth? 

5249 Man is apt to forget his Creator, and even the fact that he, man, is a created 
being. The seed of his body, out of which his physical life starts, is not created by 
man, but by Allah in the process of the unfoldment of the world. Why will not 
man recognise and bear witness of this fact by a life of obedience to Allah's Law? 

58. Do ye then see?- The (human Seed) that ye throw 
out,- 

59. Is it ye who create it, or are We the Creators? 

60. We have decreed Death to be your common 
lot/(5250) and We are not to be frustrated 

5250 Just as Allah has created this life that we see, so He has decreed that Death 
should be the common lot of all of us. Surely, if He can thus give life and death, 
as wc sec il, \\\\\ should we refuse to belie\ e that He can give us other forms when 
this life is over? The Future life, though indicated by what we know now, is to be 
on a wholly different plane. (R). 



61. from changing your Forms and creating you (again) 
in (forms) that ye know not. 

62. And ye certainly know already the first form of 
creation: why then do ye not celebrate His praises? 

63. See ye the seed that(5251) ye sow in the ground? 

5251 IIa\"inf^ appealed to oiu own nature within us. He af)})eals now to the 
external nature around us, which should be evidence to us (1) of His loving care 
for us, and (2) of its being due to causes other than those which we produce and 
control. Three examples ai e given: (1) the seed which we sow in the soil; it is 
Allah's processes in nature, which make it grow, (2) the water which we drinlq it is 
Allah's processes in nature, that send it down from the clouds as rain, and 
distribute it through springs and rivers; (3) the fire which we strike; it is again a 
proof of Allah's Plan and Wisdom in nature. 

64. Is it ye that cause it to grow, or are We the Cause? 

65. Were it Our Will, We could crumble it to dry powder, 
and ye would be left in wonderment, 

66. (Saying), "We are indeed left with debts (for 
nothing):(5252) 

5252 The Culti\alc>r contracts debts lor >,ee(l and !;i\es labour lor ])loughing, 
swing, watering, and weeding, in the hope ot reaping a haivest. Should he not give 
thanks to Allah when his harvest is in? 

67. "Indeed are we shut out (of the fruits of our labour)" 

68. See ye the water which ye drink? 

69. Do ye bring it down (in rain) from the cloud or do 

We? 

70. Were it Our Will, We could make it salt (and 
unpalatable):(5253) then why do ye not give thanks? 

5253 The myster>' ot the two streams ot water, one sweet and the other salt, 
constandy mingling, and yet always separate, is relerred to more than once. The 
never-endir^ circuit is established by streams and rivers mining with the ocean, 
the ocean sending forth mists and steam through a process of evaporation which 
forms clouds, and the clouds by condensation pouring forth rain to feed the 
sfreams and rivers again: see notes 3111-3112 to 25:53, and n. 5185 to 55:19, and 
the further references given there. 

71. See ye the Fire which ye kindle? 

72. Is it ye who grow the tree which feeds(5254) the 
fire, or do We grow it? 

5254 The relation ol f ire to Trees is intimate. In nearly all the fire that we burn, 
the luel is deri\ed Irom the wood ol trees. E\"en mineral coal is nothing l>ut the 
wood ol prehistoric lorests ])etrilied under the earth through geological ages, f ire 
produced out ot gieen tiees is reteired to in 3():8(); and n. 4()2() there gives 
instances. 

73. We have made it a memorial (of Our 
handiwork), (5255) and an article of comfort and 
convenience for the denizens of deserts. (5256) 

5255 Fire is a fit memorial of Allah's handiwork in nature. It is also an emblem of 
man's earliest civilisation. It can stand as a symbol of physical comfort and 
convenience to man, of the source ot spiritual light, and also of the Avarning to Evil 
about its destruction. In llie same wa\' the sower's seed has a symbolical meaning 
in the preaching of the Message: see 48:29, and n. 4917: and the Rain and the 
Streams of water have a symbofical meaning: see notes 2404-5 to 18:60. 

5256 (Tyr 20:10 , and n. 2541, where the mystic meaning of the Fire which Moses 
saw in the desert is explained. Even ordinarily, a fire in a desert is a sign of human 
habitation; by tollowing il \<)u iiia\" get human society' and human coiiilort. A lire, 
or light, or [)eacon in main' ])laccs directs a tra\cllcr on the wax. Lighthouses at sea 
and beacons in modern aerodromes ser\'e die same pui^jose tor mariners and 
airmen. Another parable about fire will be found in 2:17-18, and n. 38. 



387 



The Noble 



Q u r ' a n 



74. Then celebrate with praises(5257) the name of thy 
Lord, the Supreme! 

5257 Seeing all these Signs in nature and their symbolical meaning in the spiritual 
world, man must turn to Allah and do His Will. 

75. Furthermore I call to witness the setting(5258) of 
the Stars,- 

5258 J he selling ol ihc Stars: a number of mystic meanings are attached. Here are 
three. (1) Ci. 48: 1 and n. ,'>()8,'5; the setting of a glorious star is a symbol of humility 
before the ])o\ver, heaut>', and goodness ot Allah. (2) It may reler lo ilie exiiiielioii 
of the stars at the Da\' ot Jiidgeinciil, belokening the eslablishmeiil ol Allah's 
Justice and the Truth ot His Re\clalion. (3) What is bnghl or l)eautiiul to our 
senses may disappear from our ken widiin a tcvv hours, even diough its own 
existence may continue. All light is relative except the Light of Allah. 

76. And that is indeed a mighty adjuration(5259) if ye 
but knew,- 

5259 The glory of the firmament as it exists, and die wonder of its passing away, 
are both e\ ideiice, to die discerning mind, of the Future which Allah has 
prepared, but this evidence can only be effective if men "but knew", i.e., turned 
dieir eariiesi alieiition to it. 

77. That this is indeed a qur'an most honourable,(5260) 

5260 Your attention is drawn to the momentous issues of the Future by the 
Qur'an. It is a Revelation described by four characteristics. (1) It is most 
honourable, karim, which implies, besides the fact that it is worthy of receiving 
honour, that it confers great favours on those who receive it. (2) It is well-guarded, 
iJia^un; precious in ifscli, and well-preserved in its puritv'; see n. lo .■)5:23; 
see also 1,'>:!), and n. 1!)11-. (8) None but the clean shall touch it— clean in body, 
mind, thought, intention, and soul; onh' such can achieve real contact with its lull 
meaning. (4) It is a Revelation from tiie Lord of tiie Worlds, and dierefore 
universal for all. 

78. In Book well-guarded, 

79. Which none shall touch but those who are clean: 

80. A Revelation from the Lord of the Worlds. 

81. Is it such a Message that ye would hold(5261) in 
light esteem? 

5261 The Message being such as is described in the last note, how can anyone 
ignore it or treat it with contempt or refuse to allow it to improve his life? 

82. And have ye made it(5262) your livelihood that ye 
should declare it false? 

5262 U'lie worst indictnient ot an enemy ot Revelation would be diat he should 
make Falsehood a source of filthy lucre for himself, or that he should let his 
precious life be corrupted by such unholy occupation. 

83. Then why do ye not(5263) (intervene) when (the 
soul of the dying man) reaches the throat,- 

5263 riiere is a hiatus after why do yc not?— mid two parenthetical clauses-after 
which the clause why do ye not? is resumed again in verse 86 below, with its 
complement in verse 87. It is permissible to the translator to add some such word 
as intervene here, to make the translation run smoothly. 

84. And ye the while (sit) looking on,-(5264) 

5264 The dying man's friends, relatives and companions may be sitting round him 
and quite close to him in his last moments, but Allah is nearer still at all times for 



He is nearer than the man's own jugular vein (50:16), and one of Allah's own tides 
is "Ever Near" (34:50). 

85. But We are nearer to him than ye, and yet see not,- 

86. Then why do ye not/-(5265) If you are exempt from 
(future) account,- 

5265 rhese words resume the sentence begun at verse 83 above and interrupted 
by the two parenthetical clauses in verses 84 and 85. See n. 5263 above. 

87. Call back the soul,(5266) if ye are true (in the claim 
of independence)? 

5266 1 he sentence may now be briefly paraphrased. If you disbelieve in 
Revelation and a future Judgement, and claim to do what you like and be 
independent of Allah, how is it you cannot call back a dying man's soul to his body 
when all of you congregate round him at his death-bed? But you are not 
independent of Judgement. There is a Day of Accounts, when you will have to be 
judged by your deeds in this life.' 

88. Thus, then, if he be of those Nearest to Allah,(5267) 

5267 Sec abo\c, .'(6:1 1-26 and notes. 

89. (There is for him) Rest and Satisfaction,(5268) and a 
Garden of Delights. 

5268 Rayhan: sweet-smelling plants, as in 55:12. Here used as symbolical of 
complete Satisfaction and Delight 

90. And if he be of the Companions of the Right 
Hand,(5269) 

5269 See above, ,56:27-88 and notes. 

91. (For him is the salutation), "Peace be unto 
thee",(5270) from the Companions of the Right Hand. 

5270 In .(6:26 alxne the salutation ol "Peace, Peace!" is addressed to those 
Nearest to Allali. Here we learn diat it is also adtlressed to tiie Companions of die 
Right Hand. Both are in Gardens of Bliss: only the former have a higher Dignity 
than the latter. 

92. And if he be of those who treat (Truth) as 
Falsehood,(5271) who go wrong, 

5271 O" above 56:51 -55. 

93. For him is Entertainment with Boiling Water. 

94. And burning in Hell-Fire. 

95. Verily, this is the Very Truth and Certainly. (5272) 

5272 " riie assurance ol the Hereafter" is one of the strongest features of Faith. For 
without it the apparent inequalities and injustices of this Life cannot be 
satisfactorily exjilained. 

96. So celebrate with praises(5273) the name of thy 
Lord, the Supreme. 

5273 Cf. 56:74 above. That was the conclusion of the argument about the Future 
from the examples of Allah's goodness in nature. Now we have the conclusion of 
the same argument from Allah's revelation through His inspired Messengers. 



388 



The Noble Qur'an 



57. Al Hadid (Iron) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Whatever is in tlie lieavens and on eartli,- let It 
declare tlie Praises and Glory of Allah:(5275) for He is 
the Exalted in Might, the Wise. 

5275 A connecting thought between this and the last Surah, of which see verse 96. 
See also paragraph 3 of the Introduction to S. 53. 

2. To Him belongs the dominion of the heavens and the 
earth: It is He Who gives Life and Death; and He has 
Power over all things. 

3. He Is the First and the Last, the Evident and the 
Hidden:(5276) and He has full knowledge of all things. 

5276 Allali is Evident insofar as tlicrc is ample e\idenee ot His existence and 
[jnnidenee all around us. On the other hand, Allah is Hidden insotar as intellect 
cannot giasp His essence nor can He be seen in the present world. The following 
tradition in Sahih Muslim is also significant for an understanding of this verse. The 
Prophet (peace be on him) said: Thou art the First, so that there was nothing 
before Thee; and Thou art the Last, so that there is nothir^ after Thee; and Thou 
art Evident, (or Ascendant) so that there is nothing above Thee, and Thou art the 
Hidden, the Knower of hidden thirds, so that there is nothir^ hidden from Thee." 
|Eds.l. 

4. He it is Who created the heavens and the earth in six 
Days,(5277) and is moreover firmly established on the 
Throne (of Authority),(5278) He knows what enters 
within the earth and what comes forth out of it, what 
comes down from heaven and what mounts up to It. 
And He is with you wheresoever ye(5279) may be. 
And Allah sees well all that ye do. 

5277 In sixDays.-see 41:9-12, and notes; also more briefly, n. 1031 to 7:54 . 

5278 C/l 10:3, and n. 1386. ll is not lhal Allah c<>nii)lete<l His Creation in six days 
and rested on tlie seventh day, or rests now. Certain external forms of tlie universe 
were by Allah's Command completed in six periods of evolution. But His creative 
process still goes on, and He is still, and will always be, in fijU control, knowing all 
and guiding all affairs. (R). 

5279 Allah \vatehes o\er man and ohser\"es his deeds. His f^nowledge 
comprehends all, the earth, hea\ ens, what is in them or al)o\"e them or \\hate\ er is 
in between tfieni, comes out of ttiem or goes into tiiem, for "not a leaf dotii fall but 
with His knowledge", and "there is not a grain in the darkness for depths) of the 
earth, nor anythir^ fresh of dry (green or withered), but is inscribed in a Record". ( 
6:59 ). [Eds.]. 

5. To Him belongs the dominion of the heavens and the 
earth:(5280) and all affairs are referred back to Allah. 

5280 See 57:2 above, where iliis phrase referred to Allah's complete authtirity 
over the whole of the external universe: the same phrase now refers to His 
complete authorit\' over the abstract world— of thoughts and alhiirs. E\er\ alhur 
must finally go back to Him, whether it comes out here from Darkness into Light, 
or hides itself from Light into Darkness. Allah's knowledge penetrates into the 
inmost recesses of all Hearts. 

6. He merges Night into Day, and He merges Day Into 
Night; and He has full knowledge of the secrets of (all) 
hearts. 

7. Believe in Allah and His messenger, and spend (in 
charity) out of the (substance) whereof He has made 
you(5281) heirs. For, those of you who believe and 
spend (in charity),- for them Is a great Reward. 



5281 \\'hene\er ])o\\"er or wealth or influence or any good ihing is liaiislened 
from one jierson or group of ])ersons to another, it invok es added responsihiluies 
to the persons reeei\iiig diese ad\antages. i'liey must he the more zealous in real 
charity and all good works, for tiiat is a part of tiie evidence wtiicti ttiey give of 
their faith and gratitude. And, besides, their good deeds, under the general law in 
the spiritual world, carry their own reward. 

8. What cause have ye(5282) why ye should not believe 
in Allah.- and the Messenger invites you to believe in 
your Lord, and has indeed taken your 
Covenant,(5283) If ye are men of Faith. 

5282 Wb;it cmisc Irnvc }v why should not. . . ? A figure of speech imiihing a far 
wider meaning than the words ex[)iess. It is e(|uivalent to saying: " rliere is every 
reason why ye should believe in Allah", etc. The same construction applies to 
verse 10 below. 

5283 There are two shades of meaning. (1) There is the implied Covenant in a 
man who accepts the Gospel of Unity that he will bring forth all the fritits of that 
Gospel, i.e.. believe in AUati, and ser\'e Allah and humanity'. See n. 682 to 5:1. (2) 
There were at \arioiis times exiiiess Covenants entered int<) by the Muslims to 
serve .Mlali and he true to the l*ro])liet, comjiaiable to the Covenants of tliejewish 
nation ;i1k)iu the .Messiige ol Moses; e.g., the tivo Co\'en;inls ol 'A<l;ihali (5:8, and 
n. 705) and die Pledge of Hudaybiyali (48:10, n. 4877). For die Covenant witir 
Israel at Mount Sinai , see 2:63, n. 78. 

9. He is the One Who sends to His Servant(5284) 
Manifest Signs, that He may lead you from the depths 
of Darkness Into the Light and verily Allah is to you 
most kind and Merciful. 

5284 Ulie Prophet Muhammad. The Signs sent to him were: (f ) Tfie Ayatis of tfie 
Qur'an, and (2) his life and work, in which Allah's Plan and Purpose were 
unfolded. 

10. And what cause have ye why ye should not spend In 
the cause of Allah.- For to Allah belongs(5285) the 
heritage of the heavens and the earth. Not equal 
among you are those who spent (freely) and fought, 
before the Victory, (5 286) (with those who did so 
later). Those are higher in rank than those who spent 
(freely) and fought afterwards. But to all has Allah 
promised a goodly (reward). And Allah Is well 
acquainted with all that ye do. 

5285 To jWidi belongs die heritage of. . . : see ii. 485 to 3:180; also ii. 988 to 
6:165; and n. 1964 to 15:23 . 

5286 This is usually understood to reler to the Coii<]uest of Makkali, after which 
the Muslims succeeded lo llie ])owei and position which the Pagan Qiir;i\sli had 
so misused at Makkali. rliereafter the Muslims li;id the liegeiiioin' ol Arabia , and 
in a few centuries, for a time, the liegeiiioin' ol the world. But the words are 
perfecdy general, and we must understand the general meaning also: that the 
people who fight and struggfe in Allah's Cause and give of their best to it at any 
time are worthy of praise: but those are worthy of special distinction who do it 
when the Cause is being persecuted and in most need of assistance, before victory 
comes. 

11. Who is he that will Loan to Allah a beautiful(5287) 
loan? for ((Allah)) will increase it manifold to his 
credit, and he will have (besides) a liberal Reward. 

5287 0' 2:245. n. 276. 

12. One Day shalt thou see the believing men and the 
believing women- how their Light runs(5288) forward 
before them and by their right hands: (their greeting 
will be): "Good News for you this Day! Gardens 
beneath which flow rivers! to dwell therein for aye! 
This is indeed the highest Achlevement!"(5289) 



389 



The Noble Qur'an 



5288 In the Darkness of the Day of Judgement there will be a Light to guide the 
righteous to their Destination. This will be the Light of their Faith and their Gk)od 
Works. Perhaps the Light of the Right Hand mentioned here is the Light of their 
Good Works: for the Blessed will receive their Record in their right hand (69:19- 

24). 

5289 I hc highest Achievement, the highest felicity, the attainment of Salvation, 
the fulfillment of all desires. See n. 4733 to 44:57. 

13. One Day will the Hypocrites- men and women - say to 
the Believers: "Wait for us! Let us borrow (a Light) 
from your Light!"(5290) It will be said: "Turn ye back 
to your rear! then seek a Light (where ye can)!" So a 
wall(5291) will be put up betwixt them, with a gate 
therein. Within it will be Mercy throughout, and 
without it, all alongside, will be (Wrath and) 
Punishment! 

5290 Watchful preparation in Lite, and the light of Faith, which reflects the divine 
Light, are matters of personal Life, and cannot be borrowed from another. So, in 
Christ's parable of the Ten Virgins (Matt 25:1-13), when the foolish ones had let 
their lamps go out for want of oil, they asked to borrow oil from the wise ones, but 
the w ise ones answered and said, "Not so; ... but go ye rather to them that sell, and 
buy for yourselves". 

5291 The wall of Personality, or Record of Deeds, will divide the Good from the 
Evil. But the Gateway in it will show that communication will not be cut off. Evil 
must realise that Good-i.e., Mercy and Felicity-had been within its reach, and that 
the Wrath which envelops it is due to its own rejection of Mercy. 

14. (Those without) will call out, "Were we not with 
you?"(5292) (The others) will reply, "True! but ye led 
yourselves into temptation; ye looked forward (to our 
ruin); ye doubted ((Allah) ' s Promise); and (your 
false) desires deceived you; until there issued the 
Command of Allah. And the Deceiver deceived you in 
respect of Allah. (5293) 

5292 The evil will now claim same right of kinship or association or proximity 
with the good in earthly life; but in fact they had been arrogant and had selfishly 
despised them before. The reply will be: (1) you yourselves chose temptation and 
evil; (2) when you had power in your earthly life, you hoped for ruin to the good, 
and perhaps plotted for it; (3) you were warned by profjliets of Allah, bnt you 
doubted Allah's \cry existence and certainly His Mercy and Jnstice, and the 
Hereafter; (1) \ou followed your own lusts and neglected Reason and Irufli; {5) 
you w ere gi\ en ])lenty of rope, but you followed your mad career, until Judgement 
came ujion you, and now it is too late for repentance. 

5293 The Arch-Deceiver (Satiin) decei\"ed \'on in respect ol Allah in inan\ ways: 
for exaniijle, he made you oblivious of Allah's Mercy and loving-kindness; he 
made \on reject His Grace; he made you think that Allah's Justice may not 

(n'ertake \"<)n; etc. 

15. "This Day shall no ransom be accepted of you, nor of 
those who rejected Allah. (5294) Your abode is the 
Fire: that is the proper place to claim you: and an evil 
refuge it is!" 

5294 In personal responsibility there is no room for vicarious ransom or for 
ransom by payments of gold or silver or by sacrifice of possessions. Nor can the 
crime be expiated for afer Judgement Tou' and 'those who rejected Allah' are two 
ways of looking at the same persons. Tou are rejected because you rejected Allah.' 

16. Has not the time arrived(5295) for the Believers that 
their hearts in all humility should engage in the 
remembrance of Allah and of the Truth which has 
been revealed (to them), and that they should not 
become like those to whom was given Revelation 
aforetime,(5296) but long ages passed over them and 
their hearts grew hard? For many among them are 
rebellious transgressors. 

5295 Humility and the remembrance of Allah and His Message are never more 
necessary than in the hour of victory and prosperity. 

5296 The men imniediateh' reierred to are the contemporar>' Jews and Christians. 
To each ot these Ummahs was given Allah's Revelation, but as time passed, they 
corrupted it, became arrogant and hard-hearted, and subverted justice, truth, and 



die purity of life. But the general lesson is far wider. No one is favoured by Allah 
except on the score of righteousness. Except on that score, there is no chosen 
individual or race. There is no blind good fortune or ill fortune. All happens 
according to the just laws wnd Will ol Allah. Bnt at no time is humility or 
righteousness more necessar\' than m the hour ol victory or trinmyih. 

17. Know ye (all) that Allah giveth life to the earth after 
its death!(5297) already have We shown the Signs 
plainly to you, that ye may learn wisdom. 

5297 As tlie dead earth is revived after the refreshing showers of rain, so is it with 
the spirit of man, whether as an individual or a race or Ummah. There is no cause 
for despair. Allah's Truth will revive the Spiritual faculties if it is accepted with 
humihly and zeal. 

18. For those who give in Charity, men and women, and 
loan to Allah(5298) a Beautiful Loan, it shall be 
increased manifold (to their credit), and they shall 
have (besides) a liberal reward. 

5298 O" 57:11; also see 2:245, n. 276. 

19. And those who believe in Allah and His messengers- 
they are the Sincere(5299) (lovers of Truth), and the 
witnesses (who testify),(5300) in the eyes of their 
Lord: They shall have their Reward and their 
Light. (5301) But those who reject Allah and deny Our 
Signs,- they are the Companions of Hell-Fire. 

5299 Cf. 4:69, and n. 586. The four categories there mentioned as constituting the 
beautiful Fellowship of Faith are: the Prophets who teach, the Sincere Lovers of 
Truth, the Witnesses who testih', and the Righteous who do good. Of these, the 
propiiel^ or nies^cngcr^> iia\"e already been mentioned in this \'erse. The Righteous 
who do good are mentioned as tiie men and women given over to deeds of charity 
in verse 18. 

5300 The Witnesses are not only Martyrs, but all those who carry the Banner of 
Truth against all odds and in all positions of danger, whether by pen or speech, or 
deed or coimsel. 

5301 Note tiiat tiiese two are specially high degrees in the spiritual kingdom, just 
short of Prophethood. For they lave not only their reward in the spiritual 
Kingdom of Allah , like those who practise charity (verse 18 above), but they 
themselves become sources of light and leading. 

20. Know ye (all), that the life of this world is but play 
and amusement,(5302) pomp and mutual boasting 
and multiplying, (in rivalry) among yourselves, riches 
and children. Here is a similitude:(5303) How rain and 
the growth which it brings forth, delight (the hearts 
of) the tillers;(5304) soon it withers; thou wilt see it 
grow yellow; then it becomes dry and crumbles away. 
But in the Hereafter is a Penalty severe (for the 
devotees of wrong). And Forgiveness from Allah and 
(His) Good Pleasure (for the devotees of Allah.. And 
what is the life of this world, but goods and chattels of 
deception?(5305) 

5302 CI. f):>i2 , and n. 8.>.). In the present ])assage the idea is lurther amplified. In 
this liic i)coplc not oiiK' pla\" and amuse lhenisei\es and each other, [)ut they show 
off, and boast, and pile up riches and manpower and inllnence, in rivaln' with 
each other. 

5303 Ci. 1 , and n. VITA. 1 lere the Parable is meant to teach a slightly different 
lesson. Allah's mercies are Iree and open to all, like His rain. But how do men 
make use ol them:' The good men lake the real s])iritual lianest and store ihe 
spiritual gram. I he men who are in lo\"e with the e])heiiieral are delighted with the 
green ot the t;nes and the grass; but such tilings give no real nourishment; they 
soon wither, become dry, and crumble to pieces, like the worldly pleasures and 
pomps, boastings and tumults, possessions and friends. 

5304 Kiifhris here used in the unusual sense ol 'tillers or husl>aiidmen', because 
they sow the seed and cover it up with soil. But die ordinary meaning, 'Rejectors 
of Truth' is not absent The allegory refers to such men. 

5305 3:185, and n. 492. Many of the attractive vanities of this world are but 
nets set b\' die Evil One to deceive men. The only thing real and lastir^ is the 
Good Life hved in the light of Allah. 



390 



The Noble Qur'an 



21. Be ye foremost (in seeking) Forgiveness from your 
Lord, and a Garden (of Bliss), the width whereof is as 
the width of heaven and earth,(5306) prepared for 
those who believe in Allah and His messengers: that is 
the Grace of Allah, which He bestows on whom(5307) 
he pleases: and Allah is the Lord of Grace abounding. 

5306 Cf 3:133, and n. 452. 

5307 Bestows on whom He Pleases: that is, such grace and favour is beyond 
anyone's own merits. It is bestowed by Allah according to His Holy Will and Plan, 
which is just, merciful, and righteous. 

22. No misfortune can happen on earth or in your 
souls(5308) but is recorded in a decree before We 
bring(5309) it into existence: That is truly easy for 
Allah. 

5308 Externa! disasters or niisiortunes may strike ])e<>|)le's e\'e or iniagiiiarioii, but 
there are worse crises and niislortnnes in the spiritual world, whieh are ol e<iual or 
greater nii])<)rtance to man's luture. Ail diis hap])eiis aeeordiiig to the Will and 
Plan ol Allah. E\'en where we are allowed the exercise ol our own wills, the 
eonse(iuenees that lollow are m accordance wilh the laws and Plan decreed by 
Allah beforehand. 

5309 For bara'a, 'to bring into existence', and other words denoting Allah's creative 
energy, see n. 120 to 2:117; n. 916 to 6:94; and n. 923 to 6:98. 

23. In order that ye may not despair over matters that 
pass you by, nor exult over favours bestowed upon 
you. For Allah loveth not any vainglorious boaster,- 
(5310) 

5310 In the cxicriial world, whal pc<>])Ic may consider niislornmc or t^ood lorlnnc 
may lioih Uirn onl to l>c illus<>r\-in Ki])ling's \\x)rds, "both inipo^lcr^ just ihc >anic ". 
The righteous man docs not grumble it some one else lias possessions, nor exult it 
he has them. He does not covet and he does not boast If he has any advantages, 
he shares them with other people, as he considers them not due to his own merits, 
but as gifts from Allah. (R). 

24. Such persons as are(5311) covetous and commend 
covetousness to men. And if any turn back(5312) 
(from Allah. s Way), verily Allah is Free of ail Needs, 
Worthy of all Praise. 

5311 Neither the Covetous nor the Boasters have any place in the Good Pleasure 
of Allah. Tlie Covetous are particularly insidious, as their avarice and miserliness 
not oiiK kee]) iiack tlie gifts of Allah from men, but their pernicious example dries 
up the sheanis of Charity in others. 

5312 It is Charity in Allah's Way that is specially in view here. If people are selfish 
and withhold their hand, they ()iil\' injure themselves. They do not hurt Allah's 
Cause, for He is independent ol all needs, and lie will find other means of 
assisting His more meagerly endowed servants; He is worthy of all praise in His 

25. We sent aforetime our messengers with Clear Signs 
and sent down with them the Bool< and the 
Balance(5313) (of Right and Wrong), that men may 
stand forth in justice; and We sent down(5314) 
Iron,(5315) in which is (material for) mighty war, as 
well as many benefits for manlcind, that Allah may test 
who it is that will help, Unseen,(5316) Him and His 
messengers:(5317) For Allah is Full of Strength, 
Exalted in Might(5318) (and able to enforce His Will). 

5313 Three things are mentioned as gifts of Allah. In concrete terms they are the 
Book, the Balance, and Iron, which stand as emblems of tiiree tilings which hold 
society together, viz., Rc\'c!ation, which commands Ciood and lorl)ids E\il; Justice, 
which gives to each person his due; and the strong arm of the Law, which 
maintains sanctions for evildoers. For Balance, see also 42:17, and n. 4550. 

5314 Sent down: anzala; in the sense of revealed to man the use of certain things, 
created in him the capacit\' of understanding and using them: 0^39:6: "sent down 
for you eight head ot cattle in jjairs". 

5315 Iron: tiic most useful metal known to man. Out of it is ma<le steel, antl from 
Steel and iron are made implements of war, such as swords, spears, guns, etc., as 
well as instruments of peace, such as ploughshares, bricklayers' trowels, architects' 



and er^ineers' instruments, etc. Iron stands as the emblem of Strength, Power, 
Discipline, Law's sanctions, etc. Iron and steel industries have also been the 
foundation of the yjrosperity and power of modern manufacturing nations. (R). 

5316 In 21:49, I have translated "in tiieir most secret tiioughts" for the more literal 
"imseen" (bi al ghayb). Perhaps the more Hteral "unseen" may do if understood in 
the adverbial sense as explained in 35:18,— n. 3902. The sincere man will help the 
Cause, whether he is seen or brought under notice or not. 

5317 To help Allah and I lis messengers is to help their Cause. It is to give men an 
opportunity of stri\ ing and lighting lor His Cause and ])ro\ ing their true mettle, 
for thus is their spirit tested. As explained in tlie next line, Allah in Himself is Full 
of Strength, Exalted in Power, and Able to enforce His Will, and He has no need 
of others' assistance. 

5318 Cf. 22:40 and n. 2818. "Strengtli" is specific; Power or Might is more 
abstract, the ability' to enforce what is willed. 

26. And We sent Noah and Abraham, and established in 
their line Prophethood and Revelation: and some of 
them(5319) were on right guidance. But many of 
them became rebellious transgressors. 

5319 Sonic ol iJicni: i.e., ol llieir line, or poslerit\', or L'minali. When the Book 
tliat was given to tliem became corruptetl, many of them followed their own 
fancies and became transgressors. 

27. Then, in their wake. We followed them up with 
(others of) Our messengers: We sent after them Jesus 
the son of Mary, and bestowed on him the Gospel; and 
We ordained in the hearts of those who followed him 
Compassion and Mercy. (5320) But the Monasticism 
which they invented for themselves. We did not 
prescribe for them:(5321) (We commanded) only the 
seeking for the Good Pleasure of Allah, but that they 
did not foster(5322) as they should have done. Yet We 
bestowed, on those among them who believed,(5323) 
their (due) reward, but many of them are rebellious 
transgressors.(5324) 

5320 The chief characteristic ot the teaching in the Gospels is humilit\' and other- 
worldliness. The lirsi blessings in the Sermon on the Moiuit are on "the poor in 
spirit", "they thai mourn", and they that are "meek" (Matt. .>:H-.'>). Chrisl's disci])les 
were enjoined to "take no tiiought for the morrow", and iold: "Suflicieni unto the 
day is the evil thereof (Matt. (i:H4). They were also commanded "that ye resist not 
evil; but whosoever shall smite thee on thy right cheek, turn to him the other also" 
(Matt 5:39). These are fragmentary presentments of an imperfect philosophy as 
seen through monastic eyes. Insofar as they represent pity, sympathy with 
suffering, and deeds of mercy, they represent the spirit of Christ. 

5321 But Allah's Kingdom retiuires also courage, resistance (o e\il, the firmness, 
law, and discipline which will enforce justice among men. It requires to mingle 
with men, so that they can uphold the standard of Truth, against odds if necessary. 
These were lost sight of in Monasticism, which was not prescribed by Allah. 

5322 Allah certainly re(|uires that men shall renoiuice tiie idle pleasures ot this 
world, and turn to the Path which leads to Allah's Ciood Pleasure. But that does 
not mean glooiin' li\"es, ("the\' thai mourn"), nor ])er]jetnal and torinal pra\ers in 
isolation. /Vllah's sendee is done through pure lives in tiie tunnoil ot tliis world. 
This spirit was lost, or at least not fostered by monastic institutions. On the 
contrary, a great part of the "struggle and striving" for noble lives was suppressed. 

5323 Many of them lost true Faith, or had tiieir Faith corrupted by superstilioiis. 
But those who continued firm in Faith saw the natural de\"elo])iiient of Religion in 
Islam. Their previous belief was not a disa(!\;uitage to lliciii, l>ut helped them, 
because they ke[)t it free from false and selfish pre;)udices. These are the ones who 
are further addressed at the beginning of verse 28 below. 

5324 The corruptions in the Christian Church, the hair-splitting dis])utes, and 
mutual strile and haired ol seels had become a scandal by the lime that the light 
ottslani came into the world. The pages ol (lil)l)on's great History l)ear witness. 
Not onl\' had the religion become \"oid ol grace, but the li\es ol the ])eo])le, ]>riests 
and laily, had fallen into great deptiis of degradation. See remarks in my 
Appendix V, and the general picture in Kingsley's Hypatia. 

28. O ye that believe!(5325) Fear Allah, and believe in 
His Messenger, and He will bestow on you a 
double(5326) portion of His Mercy: He will provide for 
you a Light by which ye(5327) shall walk (straight in 



391 



The Noble Qur'an 



your path), and He will forgive you (your past):(5328) 
for Allah is Oft- Forgiving, Most Merciful. 

5325 From the context before (see n. ,5323 above) and after (see next note), this is 
held to refer to the Christians and People of the Book who kept their Faith true 
and imdefiled. 

5326 The double portion refers to the past and the future. As noted in the last 
note, this passage is addressed to the Christians and the People of the Book, who, 
when honestly facing the question of the new Revelation in Islam, find in it the 
fulfilment of previous revelatitjns, and therefore believe in Allah's Messenger 
Muhammad, and walk In" the new Lii^lit. Their ])re\i<;>iis merits wiW he duly 
recognised, and they will he trciiled on lull\' e(|ual lernis in the new I'mmah. This 
is their double share, not necessaril>' more in (Quantity tlian tliat of their brethr en 
in Islam who passed through no other gate, but having a twofold aspect 

5327 As this refers to the Christians and the People of the Book, the following 
saying of Christ in his last da\'s ma\' interest them: Tet a litde while is tlie light with 
you. Walk while ye ha\ e the light, lest darkness come upon you . . . While ye have 
the light, hclic\'e in the light, that ye may l)c the children of light. These things 
spake Jesus, and departed, and did hide himself from diem". Qohn, V2:S5-S6). 
The light of Christ's Gospel soon departed; his Church was enveloped in 



darkness; then came the light again, in the fuller light of Islam. And they are asked 
to believe in the Light, and to walk in it. Cf. also 57:12, and n. 5288 above. 

5328 Any wrongs they may have connnitted ihrough ignorance or niisconceplions 
in their previous religion will be forgiven tlieni, as tliey have seen tlie new Light 
and walk by it 

29. That the People of the Book may know that they have 
no power(5329) whatever over the Grace of Allah, 
that (His) Grace Is (entirely) in His Hand, to bestow it 
on whomsoever He wills. For Allah is the Lord of Grace 
abounding. 

5329 Let not any race, or people, or community, or group, beheve that they have 
exclusive possession of Allah's Grace, or that they can influence its grant or its 
withholding. Allah's Grace is free, and entirely controlled by Him, independently 
of any priests and privileged people. He dispenses it according to His own wise 
and Holy Will and Plan; and to His Grace there is no limit 



58 . Al Mujadilah (The Woman who Pleads) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. Allah has indeed heard (and accepted) the statement 
of the woman who pleads(5330) with thee concerning 
her husband and carries her complaint (in prayer) to 
Allah, and Allah (always) hears the arguments 
between both(5331) sides among you: for Allah hears 
and sees (all things). 

5330 The immediate occasion was what happened to Khawlah bint Tha'labah, 
wife of Aws son of Samit. Though in Islam, he divorced her by an old Pagan 
custom: the formula was known as Zihar, ;ind consisted of the words "Thou art to 
nic as the back of my nK>ther". This was held by Pagan custom to imjjiy a divorce 
and Irccd the husband ivom nuy rcs]H)nsi!)ilil\' lor conjugal duties, but did not 
lca\c liic wilc ivvc lo lca\"c liic husband's iionic, or lo contract a second marriage. 
Such a custom was m an\' case dcgra(hng to a woman. It was ])articularly hard on 
Kliawlah, ior she lo\cd her hus!)an(! and ])leaded that she had little children who 
she had no resources herself to support and whom under ZjJmr her husband was 
not bound to support. She urged her plea to the Prophet and in prayer to Allah. 
Her just plea was accepted, and this iniquitous custom, based on false words, was 
abolished. See also u. 8670 to 83:4. 

5331 For He is a just God, and will not allow human customs or pretences to 
trample on the just rights of the weakest of His creatures. 

2. If any men among you divorce their wives by 
Zihar(5332) (calling them mothers), they cannot be 
their mothers: None can be their mothers except those 
who gave them birth. And in fact they use words 
(both) iniquitous(5333) and false: but truly Allah is 
one that blots out(5334) (sins), and forgives (again 
and again). 

5332 See n. 5330 above. 

5333 Such words are false in fact and iniquitous, inasmuch as they are unfair to 
the wife and unseemly in decent society. 



5334 C/: i:99 and 22:50. Were it not that Allah in His Mc!-c\' makes allo\^-ances 
for our wcakiic>,sc>, and the \"an()ii>, ^ia(lc> ol inolncs that aclualc ii>,, huch conduct 
would be inexpiable. But He prescribes expiation as in tlie next verse, because He 
wishes to blot out what is wrong and give us a chance to reform by His forgiveness. 

. But those who divorce their wives by Zihar, then wish 
to go back(5335) on the words they uttered/- (It is 
ordained that such a one) should free a slave before 
they touch each other: Thus are ye admonished to 
perform: and Allah is well-acquainted with (all) that 
ye do. 

5335 If Zihar were lo be ignored as il the words were ne\er littered, it would mean 
tiiat men may loolishK" rc>,orl to il without penall\". h is thcrelore recognised in 
respect ot the penalt\' which the man incurs, but s;ifeguards tiie woman's rights. 
She can sue for maintenance for herself and her children, but her husband could 
not claim his conjugal rights. If it was a hasty act and he repented of it, he could 
not claim his conjugal rights until after the perfiirmance of his penalt\' as provided 
below. If she loved him, as in Khawlah's case, she could also herself sue for 
conjugal rights in the legal sense of the term and compel her husband to perform 
the penalty and resume marital relations. 

. And if any has not (the wherewithal)/(5336) he 
should fast for two months consecutively before they 
touch each other. But if any is unable to do so, he 
should feed sixty indigent ones. (5337) This, that ye 
may show your faith in Allah(5338) and His 
Messenger. Those are limits (set by) Allah. For those 
who reject (Him), there is a grievous Penalty.(5339) 

5336 Cfi 4:92. The penalty is: to get a slave his freedom, whether it is your own 
slave or you purchase his freedom Irom anodier; if that is not possible, to fast for 
two months coii^cculi\xi\" (in the manner of the Ramadan fast); if that is not 
possible, to feed sixt>' poor. See next note. 

5337 There is a great deal of learned ailment among the jurists as to the precise 
requirements of Canon Law under the term "feeding" the indigent For example, it 
is laid down that half a 5a ' of wheat or a full Sa ' of dates or their equivalent in 
money would fulfil the reciuirements, a S;i ' being a measure corresponding 
roughly lo about 9 lbs. of wheat in weight. Others hold that a Miidd measure 
e<|ui\alenl to about 2 1/4 lbs. would be sufficient. Uliis would certainly be nearer 
the daih ration of a man. It is better to take the spirit of the text in its plain 
simplicity, and say tiiat an intligent man should be given enough to eat for two 



392 



The Noble Qur'an 



meals a day. The sixly indigent ones fed for a day would be equivalent to a single 
individual fed for sixty days, or two for thirty days, and so on. But there is no need 
to go into miinitiMC in such matters. 

5338 These penalties in tlie alternative are preseribed, tliat we may show our 
repentance and Faith and our renunciation of "iniquity and falsehood* (verse 2 
above), whatever our circumstances may be. 

5339 It would seem that this refers to tlie s])inlual Penalty in the Hereafter for not 
complying with the small penalty here prescribed. The next verse would then refer 
to the bigger "humiliating Penalty* for "resistance" to Allah's Law generally. 

5. Those who resist Allah and His Messenger will be 
humbled to dust, as were those before them: for We 
have already sent down Clear Signs. And the 
Unbelievers (will have) a humiliating Penalty,- 

6. On the Day that Allah will raise them all up (again) 
and show them the Truth (and meaning)(5340) of 
their conduct. Allah has reckoned its (value), though 
they may have forgotten it, for Allah is Witness to all 
things. 

5340 This phrase, "Allah will tell them the truth of their deeds {or their doings or 
their eonduci)" occurs lre<iucnd\-. See frAS, n. 762; ,'>:1{):), n. 811; 5:60; 9:91; etc. 
In this life there is a certain mist or illusion in oiu' spiritual sight. \Ve sec things 
from different angles and dispute about them; we hide real nioti\es, and jiretend 
to virtues which we do not possess; others may atti ibute such virtues to us, and we 
may come to believe it ourselves; we conceive likes and hatreds on insufficient 
grounds; we forget what we should remember, and remember what we should 
forget Our vision is narrow, and our values are false. On the Day of Account all 
this will be remedied. Not only will true values be restored, but we shall ourselves 
see the imvarduess of things in oiu' own lives, which we never saw before. 

7. Seest thou not that Allah doth know (ail) that is in the 
heavens and on earth? There is not a secret 
consultation between three, but He makes the fourth 
among them, -(5341) Nor between five but He makes 
the sixth,- nor between fewer nor more, but He is in 
their midst, wheresoever they be: In the end will He 
tell them the truth of their conduct, on the Day of 
Judgment. For Allah has full knowledge of all things. 

5341 Secrecy is a relative and limited term among ourselves. There is nothing 
hidden or unknown to Allah. Usually secrecy implies fear or distrust, plotting or 
wrongdoing. But all is open before Allah's sight 

8. Turnest thou not thy sight towards those who were 
forbidden secret counsels(5342) yet revert to that 
which they were forbidden (to do)? And they hold 
secret counsels among themselves for iniquity and 
hostility, and disobedience to the Messenger. And 
when they come to thee, they salute thee,(5343) not 
as Allah salutes thee, (but in crooked ways): And they 
say to themselves, "Why does not Allah punish us for 
our words?"(5344) Enough for them is Hell: In it will 
they burn, and evil is that destination! 

5342 When the Muslim Brotherhood was acqiurir^ strength in Madinah, and the 
forces of disruption were being discomfited in open fight against the Messenger of 
Righteousness, the wicked resorted to duf)licit\' and secret intrigues, in which the 
ringleaders were the disaffected Jews and the Hypocrites, whose machinations 
have been frequently referred to in the Qur'an. Kff., see 2:8-16; and 1:1 V2-\ 15. 

5343 The salutation of Allah was (and is) "Peace!" But die enemies, who had not 
the courage to fight openly often twisted the words, and by using a word like Sanij 
which meant "Death!" or "Destruction!" instead of Salam! (Peace!), they thought 
they were secredy venting their spite and yet apparendy using a polite form of 
salutation. Cf. 2:104, and n. 107, where another similar trick is exposed. 

5344 I'he encniie>> dcrisn ch' cnjowil ihcir iru'k (>,cc last note) according to their 
own peiverted menlalily. 'rhc\' asked hlasphemousK', "Why does not Allah punish 
US?" The answer is given; there is a Punishment, far greater than they imagine; it 
will come in good time; it will be the final Punishment after Judgement: it is 
delayed in order to give them a chance of repentance and reformation. 

9. O ye who believe! When ye hold secret counsel, do it 
not for iniquity and hostility, and disobedience to the 



Prophet; but do it for righteousness and self- 
restraint;(5345) and fear Allah, to Whom ye shall be 
brought back. 

5345 Ordinarily secrecy implies deeds of darkness, something which men have to 
hide; see the next verse. But there are good deeds which may be concerted and 
done in secret: e.g., charity, or the prevention of mischief, or the defeat of the 
dark plots of evil. The determining factor is the motive. Is the man doing some 
wrong or venting his spite, or trying to disobey a lawful command!' Or is he doing 
some good, which oul ol modesty or self-renunciation he does not want known, or 
is he in a righteous cause tlefeating the machinations of Evil, which may involve 
great sacrifice of himself? 

10. Secret counsels are only (inspired) by the Evil One, in 
order that he may cause grief to the Believers; but he 
cannot harm them in the least, except as(5346) Allah 
permits; and on Allah let the Believers put their trust. 

5346 Evil can harm no one who is good, except insofar as (1) there is some 
question of trial in Allah's Universal Plan, or (2) what appears to be harm may be 
real good. Nothing happens without Allah's will and permission. And we must 
always trust Him, and not our cleverness or any adventitious circumstances that 
draw us the least bit from the path of rectitude. 

11. O ye who believe! When ye are told to make room in 
the assemblieS/(5347) (spread out and) make room: 
(ample) room will Allah provide for you. And when ye 
are told to rise up,(5348) rise up Allah will rise up, to 
(suitable) ranks (and degrees), those of you who 
believe and who have been granted (mystic) 
Knowledge. (5349) And Allah is well- acquainted with 
all ye do. 

5347 Even when a great man or a Leader comes into an Assembly, we are not to 
press fonvard without discipline, as it causes inconvenience to him and detriment 
to public: business. Nor are we to shut out other people who have equal rights to 
be in tlie Assembly. We must spread out, for Allah's earth is spacious, and so are 
our opportunities. 

5348 Rising up is a mark of respect. Just as those who obey soon become worthy 
of command, so those who honour where honour is <fue, become themselves 
worthy of honour, in vari<)us degrees according to their capacities. "Rise up" may 
also here imply: 'when the Assembly is dismissed, do not loiter about'. 

5349 Faith makes all people cfjual in the Kingdom of Allah , as regards the 
essentials of citizenship in the Kingdom. But there is leadership, and rank and 
degree, joined with greater or less responsibility, and that depends on true 
knowledge and insight. (R). 

12. O ye who believe! When ye consult the Messenger in 
private,(5350) spend something in charity before your 
private consultation. That will be best for you, and 
most conducive to purity (of conduct). (5351) But if ye 
find not (the wherewithal), Allah is Oft- Forgiving, 
Most Merciful. 

5350 In the Kingdom of Allah all instruction or consultation is oyjcn and free. But 
human nature is weak. And pco])lc wa\\{ special instruction or ]>n\atc consullalion 
with liic I catiicr [roni one ol sc\cral niotue^: (1) llic\" nia\' lia\"c, or think lliey 
have, a special case, which the\' are not willing to disclose lo iheir brethren in 
general; (2) they may ha\e some sense of delicac\' or <liguit\', \\iiich can onh' be 
satisfietl by a private interview; (3) tiiey may even be selfish enough to want to 
monopolise the Teacher's time. These motives are, in an ascending order, worth 
discouraging; and yet, considering the weakness of human nature, they cannot be 
reprobated to the extent of shutting out their victims from chances of 
improvement. It is therefore rectjmmended that they spend sometliing in charity 
for the good of their poorer brethren before they indulge in such weaknesses. 

5351 The cliarit}' is a sort of expiation for tiieir pardonable weakness. Having 
made some monetary sacrifice for their poorer brethren they could face them with 
less shame, and the charity would direct their attention to the need for purifying 
their motives and conduct At the same time, this special charity is not made 
obligatory, lest such persons shtjuld be shut out altogether from chances of the 
higher teaching on account of tlieir pardonable foibles. 

13. Is it that ye are afraid of spending sums(5352) in 
charity before your private consultation (with him)? 
If, then, ye do not so, and Allah forgives you, then (at 
least) establish regular prayer; practise(5353) regular 



393 



The Noble Qur'an 



charity; and obey Allah and His Messenger. And Allah 
is well-acquainted with all that ye do. 

5352 Note the plural here, Sadaqat, instead of the singular, Sadaqah in verse 12 
above. While people with the foibles described in n. 5350 may be willing to spend 
"sonic thing" (small) in charity for a special consultation occasionally, they may be 
frightened of spending large sums when their needs for consultation may be 
niunerous. What is to lie done then!' Are they to be shut out altogether? No. 
They are asked to be punctilious in the discharge of their normal duties ot at least 
normal regular prayers and regular charify, "if Allah forgives you", i.e., if Allah's 
Messenger relieves them of further special contributions such as those noted in 
verse 12. This condition, "if Allah forgives you", provides the safeguard against the 
abuse of the privilege. The messenger would know in each case what is best for 
the individual and for the commimit)'. 

5353 Zakah, which I luu e translated "regular cliarit\ ", \\ as instiluted about A.I I. 2. 

14. Turnest thou not thy attention to those(5354) who 
turn (in friendship) to such as have the Wrath of Allah 
upon them?(5355} They are neither of you nor of 
them, and they swear to falsehood knowingly.(5356) 

5354 This refers to the Hypocrites of Madinah who pretended to be in Islam but 
intrigued with the Jews. See references as given in n. 5342 above. 

5355 By tliis time the Jews of Madinah and the Jewish tribes around had become 
actively hostile to Islam, and were being sharply called to account for their 
treachery. 

5356 They knew that as Muslims their duty was to refrain from the intrigues of the 
enemies of Islam and to assist Islam against them. 

15. Allah has prepared for them a severe Penalty: evil 
indeed are their deeds. 

16. They have made their oaths a screen (for their 
misdeeds): thus they obstruct (men)(5357) from the 
Path of Allah, therefore shall they have a humiliating 
Penalty. 

5357 A false man, by swearing that he is true, makes his falsehood all the more 
heinous. He stands in the way of other people accepting Truth. He gives a handle 
to the cynics and the sceptics. 

17. Of no profit whatever to them, against Allah, will be 
their riches(5358) nor their sons: they will be 
Companions of the Fire, to dwell therein (for aye)! 

5358 They nia\' arrogantly l)<)ast of riches and alliances and followers in 
manpower. But what aie such worldly advantages before the Throne of the 
Disposer of all events? They must come to utter misery. 

18. One day will Allah raise them all up (for Judgment): 
then will they swear to Him(5359) as they swear to 
you: And they think that they have something (to 
stand upon). No, indeed! they are but liars! 

5359 When Judgement is established, and before they realise the Truth, they may 
think {as now) that some oaths or excuses will save them. But they have not now- 
much less will they have then-any footing to stand upon. Falsehood is falsehood, 
and must perish. They must learn the worthlessncss of their falsehood. 

19. The Evil One has got the better of them:(5360) so he 
has made them lose the remembrance of Allah. They 



are the Party of the Evil One. Truly, it is the Party of 
the Evil One that will perish! 

5360 Man's original nature as created by Allah is good (30:30, and n. 3541). It is 
because man, in spite of the warnings he has received, allows Exdl to get the 
mastery o\er him, thai man forgets Allah and the divine qualities which Allah gave 
him. The result of the perversion is that man becomes a partisan of Evil, and as 
such dooms himself to perdition (see also n. 3556). 

20. Those who resist Allah and His Messenger will be 
among those most humiliated. (5361) 

5361 There are various degrees of humiliation in the final state in the spiritual 
world. But the worst is the humiliation of being numbered amor^ those who 
ignominiously attempted to resist the Irresistible. 

21. Allah has decreed: "It is I and My messengers who 
must prevail": For Allah is One full of strength, able to 
enforce His Will. (5362) 

5362 For die meaning of 'Aziz, see n. 2818 to 22:40. 

22. Thou wilt not find any people who believe in Allah 
and the Last Day, loving those who resist Allah and 
His Messenger, even though they were their fathers or 
their sons,(5363) or their brothers, or their kindred. 
For such He has written Faith(5364) in their hearts, 
and strengthened them with a spirit(5365) from 
Himself. And He will admit them to Gardens beneath 
which Rivers flow, to dwell therein (for ever). Allah 
will be well pleased with them, and they with 
Him. (5366) They are the Party(5367) of Allah. Truly it 
is the Party of Allah that will achieve Felicity. 

5363 If anyone believes in Allah and His goodness and justice, and in the 
Hereafter, in which all true values will be restored he will never love evil or 
wrongdoing or rebellion against Allah, even if these things are found in his nearest 
kith and kin. 

5364 Faith in Allah is indelibly written on the tablets of tlieir hearts and they can 
never be false to Allah. 

5365 Cf. 2:87 and 253, where it is said that Allah strengthened die Prophet Jesus 
with the Holy Spirit. Here we learn tliat all good and righteous men are 
strengthened by Allah vrith the Holy Spirit. If an\thing, the phrase used here is 
stronger, "a s])iril Ironi lliniseli'. \\'liene\"er anyone oilers his hearl m laidi and 
purity to Allah, Allah accepts it, engiaves that Faith on the seeker's heart, and 
further fortifies him with the divine spirit, which we can no more define 
adetjuately than we can define in human language the nature and attributes of 
Allah. 

5366 Again we have the doctrine of Allah's Good Pleasure as the highest goal of 
man, the s])iriuial hea\en which he achieves by a life ot purity and faith. He not 
only attains Allali s Good Pleasure as the crown of his felicit>', but his own nature 
is so far transformed to the pattern of Allah's original creation that his own good 
pleasure is in nothing but in Allah's Good Pleasure. The mutual good pleasure 
shows the heights to which man can attain. (R). 

5367 '^riiis is in antithesis to the Part}' of the E\il One. ineutioned in \erse 19 
abo\"e. That Party ol E\ il w ill ])erish, hut while li has iis run in the scheme of the 
present world, the Party of Trutli antl Realitj' may be Figuratively calletl the Party 
of Allah, even though all Creation is Allah's in another sense. 



394 



The Noble Qur'an 



59 . Al Hashr (The Mustering) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Whatever is in the heavens and on earth, let it declare 
the Praises and Glory(5368) of Allah, for He is the 
Exalted in Might, the Wise. 

5368 This verse, introducing the Surah is identical with 57:1, introducing S. 57. 
The theme of both is the wonderful working of Allah's Plan and Providence . In 
the one case it referred to the conquest of Makkah and taught the lesson of 
humility. In this case it refers to the dislodgement ol the Ireaeherous Banu al 
Nadir from their nest if intrigue in the neighbourhood of Madinah, practically 
without a blow. See next note. 

2. It is He Who got out the Unbelievers among the 
People of the Book(5369) from their homes at the first 
gathering (of the forces). Little did ye think that they 
would get out:(5370) And they thought that their 
fortresses would defend them from Allah. But the 
(Wrath of) Allah Came to them from quarters(5371) 
from which they little expected (it), and cast terror 
into their hearts, so that they destroyed their 
dwellings by their own(5372) hands and the hands of 
the Believers, take warning, then, O ye with eyes (to 
see)! 

5369 This refers to the Jewish tribe of Banu al Nadir whose intrigues and 
treachery nearly undid die. Muslim cause during the perilous days of the battle 
Uhud in Shawwal, A.H. 3. Four months after, in Rabi' al Awwal, A.H. 4, steps 
were taken against them. They were asked to leave the strategic position which 
they occupied, about three miles south ol Madinah, endangering the very 
existence of die Ummah in Madinah. At first they demurred, relying on their 
fortresses and on their secret alliances with the Pagans of Makkah and the 
Hypocrites of Madinah. But when the MusUm army was gathered to punish them 
and actually besieged them for some days, their allies stirred not a finger in their 
aid, and they were wise enough to leave. Most of them joined their brethren in 
Syria , which they were yjcrmitted to do, after being disarmed. Some of them 
joined tlieir brethren in Kliayl>ar: see ii. 'A7{)5 to 83:27. Banu al Nadir richly 
deserved punishment, but their lives were spared, and they were allowed to carry 
away their goods and chattels. 

5370 That is, without actual hostilities, and the shedding of precious Muslim 
blood. 

5371 riie\' had ])layed a double game. Originally tlie\' were sworn allies ol ihe 
Madinah Muslims under the Prophet, but they secretiy inti igued with tlie Makkah 
Pagans under Abu Sufyan and the Madinah Hypocrites. They even tried 
treacherously to take the life of the Prophet while he was on a visit to them, 
breaking both the laws of hospitality and their own sworn alliance. They thought 
the Pagan Quraysh of Makkah and the Hypocrites of Madinah would help them, 
but they did not help them. On the contran' the eleven day siege showed them 
their own hel])lessness. Their su])plies were cut off: the exigencies of the siege 
necessitated the destruction of their outlying palm trees; and the unex[)ected turn 
in their fortunes disheartened diem. Their hearts were struck with terror and they 
capitulated. But tiiey laid waste their homes before they left: see next note. 

5372 Their lives were spared, and they were allowed ten days in which to remove 
themselves, their families, and such goods as they could carry. In order to leave no 
habitations for the Muslims tliey demolished their own houses and laid waste iheir 
property, to complete the destruction which the operations of war had already 
caused at the hands of the besieging force of the Muslims. 

3. And had it not been that Allah had decreed 
banishment for them,(5373) He would certainly have 
punished them in this world: And in the Hereafter they 
shall (certainly) have the Punishment of the Fire. 

5373 Banishuieut was a comparatively mild punishment for them, but the 
Proridence of Allah had decreed that a chance should be given to them even 
though they were a treacherous foe. Within two years, their brethren the Banu 
Qurayzah showed that they had not profited by their example, and had to be dealt 
with in another way: see 33:26 and notes. 



4. That is because they resisted Allah and His Messenger, 
and if any one resists Allah,(5374) verily Allah is 
severe in Punishment. 

5374 The punishment of Banu al Nadir was because in breaking their phghted 
word with the Messenger and in actively resistir^ Allah's Message and supporting 
the enemies of that Message, they rebelled against His Holy Will. For such 
treason and rebellion the punishment is severe, and yet in this case it was 
seasoned with Mercy. 

5. Whether ye cut down (O ye Muslim!) The tender palm- 
trees, or ye left them standing on their roots, it 
was(5375) by leave of Allah, and in order that He 
might(5376) cover with shame the rebellious 
transgresses. 

5375 The unnecessary' cutting down of fruit ti ees or destruction of crops, or any 
wanton destruction whatever in war, is forbidden by the law and [jractice of Islam. 
But some destruction may be necessaiy for putting pressure on the enemy, and to 
tliat extent it is allowed. But as far as possible, consistendy with that objective of 
military operations, such trees should not be cut down. Both these principles are 
in accordance with the Divine Will, and were followed by the Muslims in their 
expedition. 

5376 The arrogance of Banu al Nadir had to be humbled, and their power for 
mischief destroyed. 

6. What Allah has bestowed on His Messenger (and 
taken away) from them - for this ye made no 
expedition with either cavalry or camelry:(5377) but 
Allah gives power to His messengers over any He 
pleases: and Allah(5378) has power over all things. 

5377 Neither cavaln' nor troo])s mounled on camels were emjiloyed m the siege. 
In fact the enemy surrendered at die first onset. See ,'59:2, and n. ,3369 above. 

5378 Allah accomplishes His Purpose in various ways, according to His Wise and 
Holy Will and Plan. In some cases a fight is necessary. In some cases the godly 
attain their objective and overawe the forces of evil without actual fighting. 

7. What Allah has bestowed(5379) on His Messenger 
(and taken away) from the people(5380) of the 
townships,- belongs to Allah,- to His Messenger(5381) 
and to kindred and orphans, the needy and the 
wayfarer; In order that it may not (merely) make a 
circuit between the wealthy among you. So take what 
the Messenger assigns to you, and deny yourselves 
that which he withholds from you.(5381-A) And fear 
Allah, for Allah is strict in Punishment. 

5379 The Jews had originally come from outside Arabia , and sei2ed on the land 
near Madinah. They refused to adapt themselves to the [jcople of Arabia , and 
were in fact a mom in the side of the genuine Arabs of Madinah. Their 
dispossession is therefore a restoration ol the land to its original jjcople. But the 
word /"h'is here understood in a technical sense, as meaning pro])erly abandoned 
by the enemy or taken from him widiout a formal war. In that sense it is 
distinguished from An&I, or spoils, taken after actual fightir^, about which see 8: 1 , 
41. 

5380 Ihc people of the tomiships: the townships were the jevrish setiements 
round Madinah, of Banu al Nadir and [jossibly of other tribes. Cf. the "townshifjs" 
meulioued in o9:f 1 below. The relereuce cannol l)e to Wadi al Qura ( Valley of 
Towns ), now Madain Salih, which was subjugated after Kliaybar antl Fadak in 
A.H. 7, unless this verse is later than the rest of the Surah. 

5381 Belongs to Allah: i.e., to Allah's Cause; and the beneficiaries are further 
detailed. No shares are fixed; they depend u[)oii circumstances, and are left to the 
jmlgement of the Leader. Comjjare a similar lisi of diose entitied to Charity, in 
2:177, but the livo lists refer to dilTerciil circumstances and have different benefi- 
ciaries in addition to die portion common to bodi. 

538 1-A Alternatively these words may be translated: "So take what the Messenger 
gives you, and refrain from what he prohibits you". [Eds.]. 



395 



The Noble 



Q u r ' a n 



8. (Some part is due) to the indigent i^uhajirs,(5382) 
those who were expelled from their homes and their 
property, while seeking Grace from Allah and (His) 
Good Pleasure, and aiding Allah and His Messenger, 
such are indeed the sincere ones:- 

5382 The Mulmjirs arc those who forsook their homes and ])ro|)crty in Makkah 
in order to assist die Prophet in his migration to Madinah (Hijmh). Their tlevotion 
and sincerity were proved beyond doubt by their self-denial, and they were now to 
be rewarded. 

9. But those who before them, had homes(5383) (in 
Medina) and had adopted the Faith,- show their 
affection to such as came to them for refuge, and 
entertain no desire in their hearts for things given to 
the (latter), but give them preference over 
themselves, even though poverty was their (own lot). 
And those saved from the covetousness of their own 
souls,- they are the ones that achieve prosperity. 

5383 This refers to the Ansar (the Helpers), the people of Madinah, who 
accepted Islam when it was persecuted in Makkah, and who invited the Prophet to 
join them and become their Leader in MadTnah. The Hijrah was possible 
because of their good will and their generous hospitality. They entertained the 
Prophet and all the refugees (Muhnjirs) who came with him. The most remarkable 
ties of full brotherhood were established between individual members of the one 
group and the other. I'ntil the Ummah got its own resources, the llelfjers 
regularly gave and the Relugees regularly received. The IIel])ers counted it a 
privilege to entertain tlie Refugees, and even the poor vied with the rich in their 
spirit of self-sacrifice. When the confiscated land and property of Banu Nadir was 
divided, and the major portion was assigned to the refugees, there was not the least 
jealousy on the part of the Helpers. They rejoiced in the good fortune of their 
brethren. And incidentally they were themselves relieved of anxiety and 
responsibility' on their behalf. 

10. And those who came(5384) after them say: "Our 
Lord! Forgive us, and our brethren who came before 
us into the Faith, and leave not, in our hearts, rancour 
(or sense of injury)(5385) against those who have 
believed. Our Lord! Thou art indeed Full of Kindness, 
Most Merciful." 

5384 Those that came aiier them: the immediate meaning would refer to later 
arrivals in Madinah or later accessions to Islam, comyjared with the early Miduijirs. 
Bui the general meaning would include all luliire comers lulo llie House ol Islam. 
They pra\', not t>iily lor ihcmscKcs, l)ul lor all their l)rethreii, and al>o\e all, lliey 
I)ray that their hearts may l)e ])uriiied of an\' desire or tendency to disjiarage the 
work or virtues of other Muslims or to teel any jealousy on account of their 
successes or good fortune. 

5385 C/"7:43, and n. I02I. 

11. Hast thou not observed the Hypocrites say to their 
misbelieving brethren among the People of the Book? 
-(5386) "If ye are expelled, we too will go out with 
you, and we will never hearken to any one in your 
affair; and if ye are attacked (in fight) we will help 
you". But Allah is witness(5387) that they are indeed 
liars. 

5386 The Jews of Banu al Nadir had been assured by the Hypocrites of Madinah 
of their support to their cause. They had thought that their defection Irom the 
Profjliet's Cause \vould so weaken that cause that they would sa\e llieir Irieiids. 
But they iie\er iiileiided to undertake any act involving sclf-sacriiice on their jiart; 
if tliey had helped tlieir Jewish friends, it was not likely tliat tlicy would have 
succeeded; and if they had actually gone to the fight, they had neither valour nor 
fer\'our to support them, and they would have fled ignominiously before the 
discipline, earnestness, and Faith of the men of Islam. 

5387 For tliis actually happened. They never stirred a finger for the Jews, and they 
ne\ er intended to do so. And Allah knows all their motives and secrets: cf. 47:26, 
11. 18:){). 

12. If they are expelled, never will they go out with 
them; and if they are attacked (in fight), they will 
never help them; and if they do help them, they will 
turn their backs; so they will receive no help. (5388) 



5388 All hopes founded on iniquity and treachery are vain and illusory. There 
may be honour among thieves. But there is no honour as between dishonest 
intriguers, and they are not likely to get any real lielj) from any (luarter. 

13. Of a truth ye are More feared in their hearts, then 
Allah. (5389) This is because they are men devoid of 
understanding. 

5389 Being I liihelie\"ers they fear you more than tlie\' fear Allah, because your 
valour they see, hut m Allah tlie\' do not helie\e. An alteriiati\"e construction 
would yield the meaning: "Ye Muslims, even if ye are weak numerically, or they 
may have other seeming advantages, ye are really stronger than they are, because 
they have a wholesome fear in the minds, and Allah sends such fear into the 
hearts of wror^doers!" (R). 

14. They will not fight you (even) together, except in 
fortified townships, or from behind walls. (5390) 
Strong is their fighting (spirit) amongst themselves: 
thou wouldst think they were united, but their hearts 
are divided:(5391) that is because they are a people 
devoid of wisdom. 

5390 They have not sufficient self-confidence or elan to sustain them in a fight 
except under material advantages or defences. Even if they join forces, they have 
not sufficient trust in each other to expose themselves to open fighting. 

5391 'II ma\' be that lhe\' lia\e a strong fighting s])irit among themselves, but they 
have no Cause to fight for and no common objective to acliieve. The Makkan 
Pagans want to keep their own unjust autocracy; the Madinah Hypocrites wish for 
their own domination in Madinah; and the Jews want their racial superiority 
established over the Arabs, of whose growing union and power they are jealous.' 
Their pretended alliance could not stand the strain of either a defeat or a victory. 
If they had been wise, they would have accepted the Cause of Unity, Faith, and 
Truth. 

15. Like those who lately(5392) preceded them, they 
have tasted the evil result of their conduct; and (in the 
Hereafter there is) for them a grievous Penalty;- 

5392 riie immcdiale rclereiice was ])rof)af)ly to the Jewish goldsmith tribe of 
Banu Qa>'nu(|a', who were also settied in a fortified township near Madinali. They 
were also punished and banished for their treachery, about a month after the 
batde of Badr, in which the Makkan Pagans had suffered a signal defeat, in 
ShmiiVtil, A.H. 2. Banu al Nadir evidently did not take that lesson to heart. The 
general meaning is that we must learn to be on our guard against the consequences 
of treachery and sin. No fortuitous alliances with other men of iniquity will save 
us. 

16. (Their allies deceived them), like the Evil One, when 
he says to man, "Deny Allah.: but when(5393) (man) 
denies Allah, (the Evil One) says, "I am free of thee: I 
do fear Allah, the Lord of the Worlds!" 

5393 An a]>t simile. K\il tempts man in all sorls ol ways, and ])rcseiils se(liicti\e 
promises and alliances lo delude him iulo the Ijcliel llial he \\\\\ l>e sa\"e(l Irom ihe 
conscfiuences. The Evil One says, "Deny Allali": which means not merely denial 
in words, but denial in acts— disobedience of Allah's Law, deviation from the path 
of rectitude. When the sinner gets well into the mire, the Evil One says cynically: 
"How can I help you against Allah? Don't you see I am afraid of Him? All our 
alliances and understandings were moonshine. You must bear the consequences 
of your own folly." 

17. The end of both will be that they will go into the Fire, 
dwelling therein for ever. Such is the reward of the 
wrong-doers. 

18. O ye who believe! Fear Allah,(5394) and let every 
soul look to what (provision) it has(5394) sent forth 
for the morrow. Yea, fear Allah. (5395-A) for Allah is 
well-acquainted with (all) that ye do. 

5394 The "fear of Allah" is akin to love; for it means the fear of offending Him or 
doing am thing wrong that will forfeit His Good Pleasure. This is Taqwa, which 
iin])lies seH-resliaint, guarding ourseh es from all sin, wrong, and injustice, and the 
positive doing of good. See 2:2, and n. 26. 

5394 The "fear of Allah" is akin to love; for it means the fear of ofFendii^ Him or 
doing anything wrong that will forfeit His Good Pleasure. This is Taqwa, which 



396 



The Noble Qur'an 



implies self-restraint, guarding ourselves from all sin, wrong, and injustice, and the 
positive doing of good. See 2:2, and n. 26. 

5395-A The repetition emphasise^ hulh M(1c>> <>i I'mpyH: "let your soul fear to do 
wrong and let it do every act ot righteousness; tor Allali observes botli your inner 
motives and your acts, and in His scheme of thirds everything will have its due 
consequences. 

19. And be ye not like those who forgot Allah;(5396) and 
He made them forget their own souls! Such are the 
rebellious transgressors! 

5396 To forget Allah is to forget the only Eternal Reality. As we are only reflected 
realities, how can we understand or do justice to or remember ourselves, when we 
forget the very source of our being? (R). 

20. Not equal are the Companions of the Fire and the 
Companions of the Garden: it is the Companions of the 
Garden, that will achieve Felicity. (5397) 

5397 The others, the Conijiauions ot the Fire, will tiud tlicir lives wasted and 
nullihed. Their capacities will be rendered inert and their wishes will end in 
ftitility. 

21. Had We sent down this Qur'an on a mountain,(5398) 
verily, thou wouldst have seen It humble itself and 
cleave(5399) asunder for fear of Allah. Such are the 
similitudes which We propound to men, that they may 
reflect. 

5398 There are two ideas associated in men's minds with a moimtain: one is its 
height, and the other that it is rocky, stony, hard. Now comes the metaphor. The 
Revelation of AUah is so sublime that even the highest mountains humble 
themselves before it The Revelation is so powerful and convincing that even the 
hard rock splits asunder under it Will man then be so arrogant as to consider 
himself superior to it or so hardhearted as not to be affected by its powerful 
Message? The answer is "No* for unspoilt man; 'Yes" for man when degraded by 
sin to be the vilest of creatures. 

5399 Cf. 7:143, and n. 1 103, where, in the story of Moses, the Mount became as 
dust "when the Lord manifested His Glory". Also C f. 33:72, and n. 3778, where 
the mountains are mentioned as an emblem of stability, but as refusing to accept 
tlie Trust ( Ammuih) because they felt themselves to be too humble to be equal to 
such a tremendous Trust (R). 

22. Allah is He, than Whom there is no other god;-(5400) 
Who knows (all things) both secret and open; He, 
Most Gracious, Most Merciful. 

5400 Here follows a passage of great sublimity, summing up the attributes ot 
Allah. In this verse, we have the general attributes, which give us the fundamental 
basis on which we can form some idea of Allah. We start with the proposition that 
there is nothing else like Him. We think of His Unity; all the varying and 
conflicting forces in Creation are controlled by Him and look to Him, and we can 
ne\"er get a true idea of Ihm unless we understand the meaning of Unit}'. His 
knowledge exiends to e\"er\lhiug seen and unseen, j)resent and future, near and 
iar, in being and not in heini;': in fact these contrasts, which a])])l\' lo our 
knowledge, do not ap])I\' lo llim. I lis (Irace and His Mercy are unbounded: see 
1:1, and n. 19; and unless we realise these, we can have no true conception ot our 
position in the working of His Will and Plan. (R). 

23. Allah is He, than Whom there is no other god;-(5401) 
the Sovereign, the Holy One, the Source of Peace (and 



Perfection), the Guardian of Faith, the Preserver of 
Safety,(5402) the Exalted in Might, the Irresistible, 
the Supreme:(5403) Glory to Allah. (High is He) above 
the partners(5404) they attribute to Him. 

5401 This phrase is repeated from the last verse in order to lead us to the 
contemplation of some other attributes of Allah, after we have realised those 
which form our fundamental conceptions of Allah. See the preceding and the 
following note. 

5402 How can a Uanslalor reproduce the sublimity and the comprehensiveness of 
the magnificent Arabic words, which mean so much in a single symbol? (1) The 
Sovereign" in our human language implies the one undisputed authority which is 
entided to give commands and t<) receive obedience, and wliich in fact receives 
obedience; the power whicli enforces law and justice. (2) Human authority may be 
misused, but in the tide "die lloh' One", \ve jjostiilatc a Being free from all stain or 
e\il, and replete with the highest l'unl\'. (H) "S;ihmi"\Y,\.'s not only the idea of Peace 
as o])])osed to Conflict, but wholeness as opposed to defects; hence our 
[)ara[)hrase "Source of Peace and Perfection". (4) Mu'min, one who entertains 
Faidi, who gives Faith to others, who is never false to the Faith that others place in 
him; hence our paraphrase "Guardian of Faith". (5) "Preserver of Safety": guarding 
all from danger, corruption, loss, etc.: the word is used for the Qur'an in 5:48. 
These are the attributes of kindness and benevolence: in the next note are 
described the attributes of power. 

5403 See last note. (6) Allah is not only good, but He can carry out His Will. (7) 
And if anything resists or opposes Him, His Will prevails. (8) For He is Supreme, 
above all tilings and creatures. Thus we come back to tile Unity with which we 
began in verse 22. 

5404 Such l)eing Allah's allribules of (Joodness and Power, how foolish is it of 
men to worship anything else fjut Him? Who can approach His glory and 
goodness? 

24. He is Allah, the Creator,(5405) the Evolver, the 
Bestower of Forms(5406) (or Colours). To Him 
belong(5407) the Most Beautiful Names: whatever is 
in the heavens and on earth, doth declare His Praises 
and Glory:(5408) and He is the Exalted in Might, the 
Wise. 

5405 Allah's attributes of Goodness and Power having been referred to, we are 
now told of His creative energy, of which three aspects are here mentioned, as 
explained in the following note. The point is emphasised that He does not merely 
create and leave alone; He goes on fashioning, evolving new forms and colours, 
and sustaining all the energies and capacities which He has put into His Creation, 
according to various laws which He has established. 

5406 I he act or acts of creation ha\"e \ arious aspects, antl die various words used 
in this connection are summarised in n. 120 to 2:117, as supplemented by n. 916 
to 6:94 and n. 923 to 6:98. Khalaqa is die general term for creation, and the 
Author of all Creation is Khaliq. B ara'a implies a process of evolving from 
previously created matter or state: the Author of this process is Ban , the Evolver. 
Sawwara implies giving definite form or colour, so as to make a thing exactiy 
suited to a given end or object: hence the title Musaxiin'r, Bestower of Forms or 
Colours: for this shows the completion of the visible stage of creation. 

5407 a'7:180. n. 1154; and 17:110, n. 2322. 

5408 Thus the argument ot die Surah is rounded oh on the same note as was 
Struck at the begiiiiiiiig, 59:1. The first \ erse and the last \'erse of the Surah are tlie 
same, except as regards ihe leiise of the verb sithbuJin. In the hrsi \erse il is die 
optative form of the preterite sabbalm: 'let everything tlcclarc the Gloiy ot Allah'. 
After the illustrations given, the declaratory form of the aorist is appropriate, 
yusabbihu: "everjlliing doth declare the Glory of Allah". 



397 



The Noble Qur'an 



60 . Al Mumtahinah (That Which Examines) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. O ye who believe! Take not my enemies and yours as 
friends (or protectors),- offering them(5409) (your) 
love, even though they have rejected the Truth that 
has come to you, and have (on the contrary) driven 
out the Prophet and yourselves (from your homes), 
(simply) because ye believe in Allah your Lord!(5410) 
If ye have come out to strive in My Way and to seek 
My Good Pleasure, (take them not as friends), holding 
secret converse of love (and friendship) with them: 
for I know full well all that ye conceal and all that ye 
reveal. And any of you that does this has strayed from 
the Straight Path. 

5409 The immediate occasion lor this was a secrel letler sent l>y one Ilatil), a 
Muluijir, from Madinah, lo the Pagans at Makkah, in most iriendh" terms, seeking 
for tlieir protection on behalt ot his children and rekidves lett behind in Makk;ih. 
The letter was intercepted, and he confessed the truth. He was forgiven as he told 
the truth and his motive did not appear to be heinous, but this instruction was 
given for future guidance. This was shortly bef<)re the comiuest of Makkiih, but 
the jirinciple is ot universal apyjiication. You cannot be on terms of secret intimacy 
with the enemies ol \<>ur Faith and peo])le, who are j)erseculing your Faith and 
seeking to destroy \'our Failh and you. \o\\ ma\' not do so e\en lor the sake of 
your relatives as it compromises the life and existence ot your whole community. 

5410 Such was the position of the Muslim community in Madinah after the Hijrah 
and before the conquest of Makkah. 

2. If they were to get(5411) the better of you, they 
would behave to you as enemieS/ and stretch forth 
their hands and their tongues against you for evil: and 
they desire that ye should reject the Truth. 

5411 Besides the {|uestion ot your fidelity' to your own people, even your own 
selfish interests re<iuire \<>u to beware of secret intrigues with the enemies. They 
will welcome \ <;>u as cat's pa\\\s. But what will happen \vhen ihe\' ha\ e used you and 
got ihe l>etler ot you and your jieople? 'Fhen tlie\' will show you their hand. And a 
hca\y hand it will l>e! Not onh' will they mjure \"ou with their hands but with their 
tongues! I'he only words they will use tor \(>u will he "Traitors to their own"! If 
they intrigue with you now, it is to pervert you from the path of truth and 
righteousness and to win you over to their evil ways. 

3. Of no profit to you(5412) will be your relatives and 
your children on the Day of Judgment: He will judge 
between you: for Allah sees well all that ye do. 

5412 The [)lea of children and relatives (see n. ,>4{)9 ahcn e) will be no excuse for 
treachen' when the Da\' ol Judgement comes. Your children and family will not 
save \<>u. 'Fhe Judgcmenl will be in llic hands of Allah, and He has full knowledge 
ot all your o\"ert and hidden acts and moti\es. 

4. There is for you an excellent example (to follow) in 
Abraham and those with him,(5413) when they said to 
their people: "We are clear of you and of whatever ye 
worship besides Allah, we have rejected you, and 
there has arisen, between us and you, enmity(5414) 
and hatred for ever,- unless ye believe in Allah and 
Him alone": But not when Abraham said to his father: 
"I will pray for forgiveness(5415) for thee, though I 
have no power (to get) aught on thy behalf from 
Allah." (They prayed): "Our Lord!(5416) in Thee do we 
trust, and to Thee do we turn in repentance: to Thee is 
(our) Final Goal. 



5413 Sec f):ll 1. Aljraliam was tender-hearted, and lo\al lo his tallier and his 
[leople. He warned them against idolatr\' and sin, and pra\ed lor his lather, but 
w hen his tadier and his jieople became open enemies of Allah, Abraham entirely 
dissociated hiniselt from them, and left his home, his tadier, his people, and his 
country. Those with him were his believing wife and nephew Lut and any other 
Believers that went into exile with him. 

5414 'Fhe enemies ot Allah are enemies ot the righteous, and tlie\' hate die 
righteous. 'Fherelore the righteous musi cut themselves ott eternally from them, 
unless tlie\' repent and come back lo Allah. In dial case tlie\' recei\"e Allah's mercy 
and are entided to all the rights of love and brotlieiliood. This shows diat our 
detestation is for evil, not for men as such so long as there is a chance for 
repentance. See also verse 7 below. But we must give no chance to Evil for 
working c\"il on our Brotherhood at an\' time. 

5415 Reler again to 9:1 1 f. n. and ii. .i H3 al)ove. Abraham's conduct is not 
condemned: it was a s])ecial case, :ind is not to be imitated by weaker men, who 
may tall into sin by diinking loo much of sinners. 

5416 This pra\'er indicates what our attitude should be. We must trust to Allah, 
and not to Allah's enemies to protect and befriend ourselves, our families, or 
those near and dear to us. 

5. "Our Lord! Make us not a (test and) trial(5417) for the 
Unbelievers, but forgive us, our Lord! for Thou art the 
Exalted in Might, the Wise." 

5417 In n. 1198 lo 8:2.), 1 lia\"e ex])lained the shades of meaning in the word 
Fitiirdi. In 2:102 Ilarut and Marut were a trial to test the righteous who tiusted in 
Allah from the unrighteous who resorted to evil and superstition. Here the prayer 
to Allah is that we should be saved from becomir^ so weak as to tempt the 
Unbelievers to try to attack and destroy us. 

6. There was indeed in them(5418) an excellent example 
for you to follow,- for those whose hope is in Allah and 
in the Last Day. But if any turn away, truly Allah is 
Free of all(5419) Wants, Worthy of all Praise. 

5418 hi tlicin: i.e., in their attitude of prayer and reliance on Allah, and of 
dissociation from e\il. 

5419 If anyone rejects Allah's Message or Law, die loss is his own. It is not Allah 
Who needs him or his worship or his sacrifice or his praise. Allah is independent 
of all wants, and His attributes are inherendy deserving of all praise, whether the 
wicked give such praise or not, in word or deed. 

7. It may be that Allah will grant love (and 
friendship)(5420) between you and those whom ye 
(now) hold as enemies. For Allah has power (over all 
things); And Allah is Oft-Forgiving, Most Merciful. 

5420 Apparent religious hatred or enmity or jjersecution may be due to ignorance 
or over-zeal in a soul, which Allah will forgi\e and use eventually in His sendee, as 
liap])ened in llie case of 'I 'mar, who was a diltereni man l>etore and after his 
comersion. As stated in n. .> 11 !■ al)o\"e, we slioukl hale c\"il, but not men as such. 

8. Allah forbids you not, with regard to those who fight 
you not for (your) Faith nor drive you out of your 
homes, from dealing kindly and justly(5421) with 
them: for Allah loveth those who are just. 

5421 lucn Willi I nl)clie\ers, unless llie\' are rampant and out lo (!cstr()\' us and 
our Faidi, we should deal kindly and equital)ly, as is shown by our Prophet's own 
example. 

9. Allah only forbids you, with regard to those who fight 
you for (your) Faith, and drive you out of your homes, 
and support (others) in driving you out, from turning 
to them (for friendship and protection). It is such as 
turn to them (in these circumstances), that do wrong. 



398 



The Noble 



Q u r ' a n 



10. O ye who believe! When there come to you believing 
women refugees,(5422) examine (and test) them: 
Allah knows best as to their Faith: if ye 
ascertain(5423} that they are Believers, then send 
them not back to the Unbelievers. They are not lawful 
(wives) for the Unbelievers, nor are the (Unbelievers) 
lawful (husbands) for them. But pay the Unbelievers 
what they have spent (on their dower), and there will 
be no blame on you if ye marry them(5424) on 
payment of their dower to them. But hold not to the 
guardianship of (5425) unbelieving women: ask for 
what ye have spent on their dowers, and let the 
(Unbelievers) ask for what they have spent (on the 
dowers of women who come over to you). Such is the 
command of Allah. He judges (with justice) between 
you. And Allah is Full of Knowledge and Wisdom. 

5422 Under tlic treaty of Hudaybiyah [sec Introduction to S. 48, paragraph 4, 
condition (3)], women under guardianship (including married women), who fled 
from Quraysh in Makkah to the Prophet's protection at Madinah were to be sent 
back. But before this Ayah was issued, Qurash had already broken the treaty, and 
some instruction was necessary as to what the Madinah Muslims should do in 
those circumstances. Muslim women married to Pagan husl)an(ls in Makkah were 
ofjfjressed for their Faith, and some of them came to Madinah as relugees. After 
this, tlicy were not lo lie returned lo the cusl<)(h' ol llicir Pagan husl)ands al 
Makkah, as the marriage of believing women with non-Muslims was held to be 
dissolved if the husbands did not accept Islam. But in order to give no suspicion 
to the Pagans that they were badly treated as theylost the dower they had given on 
marriage, that dower was to be repaid to the husbands. Thus helpless women 
refugees were to be protected at the cost of the Muslims. 

5423 The condition was that they should be Muslim women. How were the 
Muslims to know? A non-MusUm woman, in order to escape from her lawful 
guardians in Makkah, might pretend that she was a MusUm. The true state of her 
mind and heart would be known to Allah alone. But if the Muslims, on an 
examination of the woman, foimd that she professed Islam, she was to have 
protection. The examination would be directed (among other things) to the points 
mentioned in verse 12 below. 

5424 As the marriage was held to be dissolved (see n. t')422 above), tliere was no 
bar to the remarrit^e of the refugee Muslim woman with a Muslim man on the 
payment of the usual dower to her. 

5425 Unbelieving women in a Muslim society would only be a clog and a 
handicap. There would be neither hap[)iness for them, nor could they conduce in 
an\' wiiy to the healthy lite of the societ}" in which they li\'cd as aliens. They were to 
be sent away, as their marriage was held to be dissolved; and the dowers paid to 
them were to be demanded from the guardians to whom they were sent back, just 
as in the contrary scase the dowers of believing women were to be paid back to 
their Pagan ex-husbands (n. 5422 above). 

11. And if any of your wives deserts you to the 
Unbelievers,(5426) and ye have an accession (by the 
coming over of a woman from the other side), then 
pay to those whose wives have deserted the 
equivalent of what they had spent (on their dower). 
And fear Allah, in Whom ye believe. 

5426 A vciy unlikely contingency, considering how much better position the 
women occupied in Islam than under Pagan custom. But all contingencies have to 
be provided for equitably in legislation. If a woman went over to the Pagans, her 
dower would be recoverable from the Pagans and ])a\ablc lo the deserted 
husband. If a woman came <)\er Ironi the Pa^^ans. her dower would l>e jiayable to 
the Pagans. Assuming tliat the two tlowers were ecjual, the one would be set off 
against the other as between the two communities; but within the communities the 



deserted individual would be compensated by the individual who gains a wife. If 
the dowers were unequal, the balance would be recoverable as between the 
communities, and the adiiistnient would then be made as between the individuals. 
In practice the coninioii l uiid compensated the deserted husband in anticipation 

of any neccssan' a(liuslnienls. 

12. O Prophet!(5427) When believing women come to 
thee to take the oath of fealty to thee, that they will 
not associate in worship any other thing whatever 
with Allah, that they will not steal, that they will not 
commit adultery (or fornication), that they will not kill 
their children, that they will not utter slander, 
intentionally forging Falsehood, (5427-A) and that 
they will not disobey thee in any just matter,- then do 
thou receive their fealty, and pray to Allah(5428) for 
the forgiveness (of their sins): for Allah is Oft- 
Forgiving, Most Merciful. 

5427 Now come directions as to the points on which women entering Islam 
should pledge themselves. Similar points apply to men, but here the question is 
about women, and especially such as were likely, in those early days of Islam, to 
come from Pagan society' into Muslim society in the conditions discussed in notes 
5422 and ,*)428 above. A pledge on these points would search out their real 
motives; (1) to worshii) none but Allah; (2) not to steal; 0} not to indulge in sex 
outside the marriage tie; (4) not to commit intanticidc; (die P;igan iViabs were 
prone to female infanticide); (5) not to indulge in slander or scandal; and (6) 
generally, to obey loyally the law and principles of Islam. The last was a 
comprehensive and sufficient phrase, but it was good to indicate also the special 
points to which attention was to be directed in those special circumstances. 
Obedience was, of course, to be in all things just and reasonable: Islam requires 
strict discipline but not slavishness. (R). 

5427-A That they will not utter slander, intentionally forgir^ falsehood": Literally, 
. . nor produce any lie that they have devised between their hands and feet". 
These words mean that they should not falsely attribute the paternity of their 
illegitimate children to their lawful husbands thereby adding to the monstrosity of 
their original sin of infideliti,'. |Eds.|. 

5428 If pledges are sincerely given tor lutiu e conduct, admission to Islam is open. 
If there is anything in the past, for w Inch there is evidence of sincere repentance, 
forgiveness is to be prayed for. Allah forgives in such cases: how can man refuse to 
give such cases a real chance? 

13. O ye who believe! Turn not (for friendship) to people 
on whom is the Wrath of Allah,(5429) of the Hereafter 
they are already in despair, just as the Unbelievers are 
in despair about those (buried) in graves. (5430) 

5429 So we come back to the theme with which we started in this Surah: that we 
should not hirn for friendslii]) and intiniac\" to those who !)reak Allali's Law and 
are outlaws in Allah's Kingdom. The \anoiis ])hascs ol [\n>, (jucstion, and the 
legitimate (jualitications, have already been mentioned, and the argument is here 
rounded off. Cf.also 58:14. 

5430 The Unbelievers, who do not believe in a Future Life, can therefore have no 
hope beyond this life. Miserable indeed is this life to them; for the ills of this life 
are real to them, and they can ha\e no hope ol redress. But such is also the state 
o! olhers-])eople o! the Book or nol-wlio wallo\\" in sin and incur the divine 
Wrath. Lveu il they belie\"e in a Luture Lile, it can only be to them a life of 
horror, ]nuiishment, and despair. For those of Faith the ]jrospect is dillerent. 
They may suffer in this life, but tiiis lite to them is only a fleeting shadow fliat will 
soon pass away. The Reality is beyond; there will be full redress in the Beyond, 
and Achievement and Felicity as they can scarcely conceive of in the terms of this 
life. 



399 



The Noble Qur'an 



61 . Al Saff (The Battle Array) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Whatever is(5431) in the heavens and on earth, let it 
declare the Praises and Glory of Allah, for He is the 
Exalted in Might, the Wise. 

5431 This vcisc is identical with 59:1. The latter illustrated the theme of the 
w ondcriul working of Allah's providence in defeating the wiles of His enemies. 
Here tlie same theme is illustrated by showing the need of imshaken discipline if 
we are to receive the help of Allah. 

2. O ye who believe! Why say ye that which ye do 
not?(5432) 

5432 At Uhud there ^ras some disobedience and therefore breach of discipline. 
People had talked much, but had failed to back up their resolution in words with 
firmness in action. See n. 442 to 3:121. But on all occasions when men's deeds are 
not commensurate with their words, their conduct is odious in the sight of Allah, 
and it is only due to Allah's Mercy if they are saved from disaster. 

3. Grievously odious is it in the sight of Allah that ye say 
that which ye do not. 

4. Truly Allah loves those who fight in His Cause in battle 
array, as if (5433) they were a solid cemented 
structure. 

5433 A battle iirray, in which a large luiinhcr of men stand, marfh, or hold 
together againsl assault as ii rlie\' were a solid wall, is a striking example ot order, 
diseipline, cohesion, and courage. A soJid ccuicnlcd slnicliirc is e\"eu a belfer 
simile than the usual "solid wall" as the \lnK'lurt.-" or huildiug implies a more 
diversified organisation held together in iiuil\' and strength, each part conLribuling 
Strength in its own way, and the whole held together not like a mass but like a 
living organism. Cf.zko 37:1 andn. 4031. 

5. And remember, Moses said(5434) to his people: "O 
my people! why do ye vex and insult me, though ye 
know that I am the messenger of Allah (sent) to you?" 
Then when they went wrong,(5435) Allah let their 
hearts go wrong. For Allah guides not those who are 
rebellious transgressors. 

5434 The people of Moses often rebelled against him, vexed his spirit, and 
insulted him. See 33:69. n. 3774, and (in the Old Testament) Num 12:1-15. They 

did it not through ignorance, but from a selfish, pen'erse, and rebellious spirit, for 
wliicli ibcy recei\ed ])unishnieiu. The I 'luniah ol Islam should remember and 
take note of it, and should avoid any de\ iation from the Law and Will of Allah. 

5435 The sinner's own will deviates, i.e., goes off from the right way, and he does 
wrong. That means that he shuts off Allah's grace, Allah then, after the sinner's 
repeated rebellion, withdraws the protectir^ Grace from him, and the sinner's 
heart is tainted: there is "a disease in his heart", which is the centre of his beir^: his 
spiritual state is ruined. Allah's guidance is withdrawn from him. 

6. And remember, Jesus, the son of Mary, said: "O 
Children of Israel! I am the messenger of Allah (sent) 
to you,(5436) confirming(5437) the Law (which 
came) before me, and giving Glad Tidings of a 
Messenger to come after me, whose name shall be 
Ahmad. "(5438) But when he came to them with Clear 
Signs,(5439) they said, "this is evident sorcery!" 

5436 The mission of Jesus was to his own people, tliejews. CL Matt. 1 ():,')-(). See 
also Matt. 15:24: "I am not sent but to the lost sheep of Israel also Matt. 15:26: 
Tt is not meet to take the children's bread, and to cast it to the dogs." 

5437 0" Matt 5:17. 



5438 "Ahmad", or "Muhammad", the Praised One, is almost a translation ol ihe 
Greek word Pcriclylos. In die preseni Gospel ot John, 1 1:16, l,'):2f), and 16:7, the 
word "Comforter" in die English \ersioii is tor the Greek word "Paracletos", which 
means "Advocate", "one called to tlie help ot another, a kind friend", ratlier than 
"Comforter". Our doctors contend that Paracletos is a corrupt readir^ for 
Periclytos, and that in their original saying of Jesus there was a prophecy of our 
Pro[)het Ahnmd by name. E\'en if read Paraclete, it would apply to the 
Pro])liet, who is "a Mercy for all creatures" (21:107) and "most kind and merciful 
to the Believers" (9:128). See also n. 116 to H:81. 

5439 Our Prophet was foretold in many ways; and when he came, he showed 
forth many Clear Signs, for his whole life from beginning to end was one vast 
miracle. He fought and won against odds. Without learning from men he taught 
the highest wisdom. He melted hearts diat were hard, and he strengthened hearts 
that were tender and retjuired sujiporl. In all his savings and doings men of 
discernment could see the working of Allah's hand; yet the ignorant Unbelievers 
called it all Sorceryl-called that imreal which became the most solid fact of human 
histor\'! 

7. Who doth greater wrong than one who invents 
falsehood against Allah, even as he is being 
invited(5440) to Islam? And Allah guides not those 
who do wrong. 

5440 II is wrong in an\' case to u])hold falsehoods and debasing superstitions, but 
it is doubly wrong when diese are put fomard in rivalry or opposition to the light 
of eternal Unity and Harmony which is Islam. See C. 7-11. Allah sends His 
guidance freely, but withdraws His Grace from those who wilfully do wrong. 

8. Their intention is to extinguish Allah. s Light (by 
blowing) with their mouths:(5441) But Allah will 
complete (the revelation of) His Light, even though 
the Unbelievers may detest (it). 

5441 Allah's Light is umiuenchable. A foolish, ignorant person wh<) thinks of 
extinguishing it is like a rustic who wants to blow out electric light as he might blow 
out a rush candle! With their mouths also implies the babble and cackle of 
Ignorance against Allah's 'IVuth. The more the foolish ones try to quench Allah's 
Light, the clearer il shines, to shame ihem! 

9. It is He Who has sent His Messenger with Guidance 
and the Religion of Truth, that he may proclaim it over 
all religion,(5442) even though the Pagans may detest 
(it). 

5442 Over all religion:, in the singular: not over all otlier religions, in the plural. 
There is really only one true Religion, the Message of Allah, submission to the 
Will of Allah: this is called Islam. It was the religion preached by Moses and 
Jesus; it was the religion of Abraham, Noah, and all the prophets, by whatever 
name it may be called. If people corrupt that pure light, and call their religions by 
different names, we must bear with them, and we may allow the names for 
convenience. But Truth must prevail over all. See also 9:33, n. 1290, and 48:28, n. 
4912. 

10. O ye who believe! Shall I lead you to a bargain(5443) 
that will save you from a grievous Penalty?- 

5443 Tijrindi: bargain, trade, traffic, Uansacdon: something given or done, in 
return for something which we desire to get What we give or do on our part is 
described in verse 1 1 below, and what we get is described in verse 12. It is truly a 
wonderful bargain: what are asked to give is SO Kttie; what we are promised in 
return is so much. Lhere comes Allah's unbounded Bounty and Munificence. Cf. 
also 9:111, where tlie bargain is stilted in another way. 

11. That ye believe in Allah and His Messenger, and that 
ye strive (your utmost) in the Cause of Allah, with 
your property and your persons: That will be best for 
you, if ye but knew!(5444) 

5444 It would indeed be a greal and wonderful bargain to gi\T so little and get so 
much, if we only knew and understood the comparative value of diings-tlie 



400 



The Noble Qur'an 



sacrifice of our fleeting advantages for forgiveness, the love of Allah, and eternal 
bUss. 

12. He will forgive you your sins, and admit you to 
Gardens beneath which Rivers flow, and to beautiful 
mansions in Gardens of Eternity: that is indeed the 
Supreme Achievement. 

13. And another (favour will He bestow,) which 
ye(5445) do love,- help from Allah and a speedy victory. 
So give the Glad Tidings to the Believers. 

5445 The supreme Achievement lias already been mentioned. \iz.: the Gardens 
ot Eteriiit\ in the Presence ot Allah. Bnt lest that seem too renioie or aljslracl lor 
the nnderslanding <>! men not spiritnally advanced, another t\])e or synil)oi or 
nielapiior is iiieiilioiied which the men who lirst heard this Message could at once 
understand and appreciate- "which ye do love"; viz.: Help and Victory. For all 
striving in a righteous Cause we get Allah's help: and however much the odds 
against us may be, we are sure of victory with Allah's help. But all life is a strivir^ 
or struggle-the spiritual life even more than any other; and the final victory there is 
the same as the Garden of Eternity . 

14. O ye who believe! Be ye helpers of Allah:(5446) As 
said Jesus the son of Mary,(5447) to the Disciples, 
"Who will be my helpers to (the worl< of) Allah." Said 
the disciples, "We are Allah. s helpers!" then a portion 
of the Children of Israel believed, and a portion 
disbelieved: But We gave power to those who 
believed, against their enemies, and they became the 
ones that prevailed. (5448) 



62 . Al Jumu'ah (Friday) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Whatever is in tlie lieavens and on earth, doth 
deciare(5449) the Praises and Glory of Allah,- the 
Sovereign,(5450) the Holy One, the Exalted in Might, 
the Wise. 

5449 Sec n. .■> 108 to Fi^-.l l, where I ha\e cx])laiiie(l the dittereiicc in sigiiilicaiion 
between sdhb^dm and ymdbbihu. rhe latter fomi is usetl here to express an actual 
fact 'Everything declares the Praises and Glory of Allah, because Allah's mercies 
extend to all His creatures: He sends His Revelation for the benefit of the ignorant 
and unlettered as well as for those who have learning in their midst, especially as 
the latter are apt, by the very weight of their ponderous learning, to miss the real 
|)oint and syjirit of Allah's Message.' 

5450 See 59:23, and n. 5402. Here we have two ot the divine attributes repeated 
from 59:23 and two fi"om the end of 59:21, iniphing a reminiscence of all the 
beautifijl divine attributes mentioned in that passage. 

2. It is He Who has sent amongst the Unlettered (5451) a 
messenger from among themselves, to rehearse to 
them His Signs,(5452) to sanctify them, and to 
instruct them in Scripture(5453} and Wisdom, - 
although(5454} they had been, before, in manifest 
error; - 

5451 The Unlettered: as applied to a people, it refers to the Arabs, in comparison 
with the People of the Book, who had a longer tradition of learning, but whose 



5446 If we seek Allah's help, we must first help Allah's Cause, i.e., dedicate 
ourselves to Him entirely and without reserve. This was also the teaching of Jesus, 
as mentioned in this verse. As found in the New Testament, the metaphor used is 
thai ol the Cross. 'Then said Jesus to his disciples, il any man will come after me, 
let him deny himself, and take up his cross, and follow me." (Matt. 16:24). 

5447 See 3:52, and n. 392; and for the Biblical reference, see the last note. The 
names of tlie twelve Disciples \\\\\ be found in Matt. 10:2-4. 

5448 A portion ot the Children <>I Israel -the one that really caied tor the rrntli- 
hclic\ cd in Jesus and tollowed his guidance. But the greater portion ot them were 
hard hearted, and remained in their beaten track of formalism and false racial 
pride. The majorit\' seemed at first to ha\'e the up[)er hand when they thought 
they had crucified Jesus and kiUed his Message. But they were soon brought to 
their senses. Jerusalem was destroyed by Titus in A.C. 70 and the Jews have been 
scattered ever since. 'The Wanderir^ Jew" has become a byword in many 
literatures. On the other hand, those who followed Jesus permeated the Roman 
Empire, brought many new races within their circle, and through the Roman 
Empire, Christianity became the predominant religion of the world until the 
advent oi Islam. So is it promised to ilie jieople ot Islam: they must pre\"ail if they 
adhere to tlie lYutli. Badr (A.I I. 2) was a landmark against Pagan Arabia: 
Qadisiyah (A.H. 14) and Mada'in (A.I I. Ifi) against the might of Persia: Yarmuk 
(A.H. 15) against the might of tlie Byzantine Empire in Christian Syria; and 
Heliopolis (A.H. 19) against the same Empire in Christian E^ypt and Africa. 
These were symbols in external events. The moral and spiritual landmarks are 
less tangible, and more gradual, but none the less real. Mark how the arrogance 
and power of Priestliood ha\e l)ecu (iiielled; how superstition and l)eliel in blind 
Fate have been checked; how the Ireedom ol human indnidiials has l)een 
reconciled with the sanctity ol marriage in the Law ot Di\"orce, how the ci\il 
position of women has been raised; how temperance and sobriety' have been 
identified with religion; what impetus has been given to knowledge and 
experimental science; and how economic reconstruction has been pioneered by 
rational schemes for the expenditure and distribution of wealth. 



5452 His Signs: Allah's wonderful Signs in I lis Creation and in His ordering of the 
world. It ma\ include the Verses of the Qur'an, but they are more specifically 
referred to as "Scripture" in tlie next line but one. 

5453 Cf. 2:129, and n. 129. Read again the attributes in the last verse. Allah is fijll 
Sovereign, and therefore cares for all His subjects, including the meanest and 
most ignorant, and sends His prophets or messengers to them. He is the Holy 
One, and therefore purifies and sanctifies those who were steeped in superstition 
and wickedness. He is Exalted in Power, and ihereiore He can c<Miler all tiiese 
blessings on the most unlikely people (verse 3), ami no one can stay His hand. He 
is wise, and therefore He instructs in wisdom, both through written Scriptures, and 
in other ways, e.g., by means of a knowledge of life and its laws, and an 
understanding of His wonderful universe. 

5454 Previous ignorance or error is no bar to a person or nation receiving the 
blessings ot Allah's re\"elalioii, ])ro\ ided such ])erson or nation has the will to come 
to Allah and the capacity to bear His Message. Eor an instance of incapacity 
through arrogance, see verse 6 below. For some remarks on the Arabs as vehicles 
of the new light, see. C. 12-15. 

3. As well as (to confer all these benefits upon] others of 
them, (5455) who have not already joined them: And 
He is exalted in Might, Wise. 

5455 Others of them: refers to other persons or peoples who may be ignorant, 
i.e., other than those among whtjm the Prophet came as a messenger. In other 
words his Message is for his Arab people and his non-Arab contemporaries as 
well as those who live in other ages, and have no personal contact with him or his 
Companions. 



failure is referred to in verse 5 below. As applied to individuals, it means that 
Allah's Revelation is for the benefit of all men, whether they have worldh' learning 
or not 



401 



The Noble Qur'an 



4. Such is the Bounty of Allah, which He bestows on 
whom He will:(5456} and Allah is the Lord of the 
highest bounty. 

5456 That is, according to His wise Will and Plan, and also as a result of His 
unbounded generosity to all. 

5. The similitude of those who were charged with the 
(obligations of the) Mosaic Law, but who subsequently 
failed in those (obligations), is that of a donkey(5457) 
which carries huge tomes (but understands them not). 
Evil is the similitude of people who falsify the Signs of 
Allah, and Allah guides not people who do wrong. 

5457 The Children of Israel were chosen as special vehicles for Allah's Message 
early in history. When their descendants corrupted the Message and became 
guilty of all abominations against which prophets like Isaiah inveighed with such 
zeal and fire, they merely became like beasts of burden that carry learning and 
wisdtjm on their backs but do not understand or jjrofif by it. 

6. Say: "O ye that stand on Judaism!(5458) If ye think 
that ye are friends to Allah, to the exclusion of (other) 
men, then express your desire for Death, if ye are 
truthful!"(5459) 

5458 Standing on J IK biisin is a \cr\' dillcrcnl lliiii}; iroiii lollowiiig llic Law and 
Will of Allah. An arrogant claim lo he a chosen ])c<)plc, to l)c (he c\clnsi\"c 
[josscssors ol (li\iiic teaching, to l>e exempt h'oni an\" [junishmenr tor hreaches of 
iJic divine law, (Ct. 2:88), is prcsuniiJlnons hlasphemy. It may l)e Judaism, but it is 
not in the spirit of Moses. 

5459 C/.^ 2:9 4-95. If they ehiimed to he sjiceial friends of Allah, w hy do they not 
eagcrh' desire death, which would bring them nearer lo Allah:' But of all ]jeo])lc, 
they are the most tenacious of this life and the good things of tliis life! And they 
know that their grasping selfish lives have run up a score of sin against them, which 
will meet its recompense. 

7. But never will they express their desire (for Death), 
because of the (deeds) their hands have sent on 
before them! and Allah knows well those that do 
wrong! 

8. Say: "The Death from which ye flee will truly overtake 
you: then will ye be sent back to the Knower of things 
secret and open: and He will tell you (the truth(5460) 
of) the things that ye did!" 

5460 Before Allah's Judgement Seat, when Judgement is eslal)hslied, we shall see 
tlic full inwardness of all deeds in this worlch The veil of illusion and delusion will 
be torn off. All our secret motives vrill be laid bare. The results of all our litde 
plots and plans and their reactions on our spiritual and eternal welfare will be 
clearly visible to us. All make-believe will disappear. 

9. O ye who believe! When the call is proclaimed to 
prayer on Friday(5461) (the Day of Assembly), hasten 
earnestly to the Remembrance of Allah, and leave off 



business (and traffic): (5462) That is best for you if ye 
but knew!(5463) 

5461 Friday, is primarily the Day of Assembly, the weekly meeting of the 
Congiegation, when we show our unit>' by sharing in common [jublic worship, 
[ireceded by a Khiillmli, in which the Imam (or Leader) rc\iews the week's 
spiritual life ol die C'ommimil\' and oilers ad\ice and exhortation on lioh' li\ing. 
Notice the gradations of social contact tor Muslims if they followed the wise 
ordinances of dicir Faitli. (1) Each individual remembers Allah tor liimselt or 
herself five or more times everyday in the home or place of business, or local 
mosque, or open air, as the case may be. (2) On Friday in every week there is a 
local meeting in the central mostiue of each local centre-it may be a village, or 
town, or ward ol a big city. (8) At the two Ids every year, there is a large local area 
meeting in one centre. (1) Once at least in a lifetime, where possible, a Muslim 
shares in die \ast international assemblage of die world, in the centre ol Islam, at 
the Makkaii Pilgrimage. A lia])]n' combination of deceiilralisalioii and 
centralisation, ol iiidnidual libert}" and collecti\e meeting, and contact at \arious 
stages or grades. I'lie mechanical part of this ordinance is easy to cany out. i\r e 
we carrying out the more difficult partP-the spirit of unity, brotherhood, mutual 
consultation, and collective understanding and action? (R>. 

5462 The idea behind the Muslim weekly "Day of Asseiiihh" is ditterciit trom diat 
behind the Je\\isli Sabbath (Saturday) or the Christian Sunday. The Jewish 
Sabbath is [jrimarih' a coiimieiiioratioii ol Allah's ending llis work and resting on 
the seventii day (Gen. 2:2; Exod. 20:11): we are taught diat iVllah needs no rest, 
nor does He feel fatigue (2:255). The Jewish command forbids work on that day 
but says nothing about worship or prayer (Exod. 20:10); our ordinance lays chief 
stress on the remembrance of Allah. Jewish fonnalism went so far as to kill the 
spirit of the sabbath, and call forth the yjrotest of Jesus: "die sabbath was made for 
man, and not man for die sabbath" (Mark, 2:27). But the Christian Church, 
although it has changed the da\" [roiii Salurcbu" lo Suiida\", has iiilieriled the Jewish 
spirit: witness the Scottish Sal>l>at!i; except msolar as it has l>eeii secularised. Our 
teaching sa\ s: 'When the time [or J uinn'^ili Bra\ er comes, close \()ur husiiiess and 
answer the summons loyalh' and earnestly, meet eariiesd\', pray, consult and learn 
by social contact: when tlic meeting is over, scatter and go about your business'. 

5463 The immediate and temporal worldly gain may be the ultimate and spiritual 
loss, and vice versa. 

10. And when the Prayer is finished, then may ye 
disperse through the land, and seek of the Bounty of 
Allah, and celebrate the Praises of Allah often (and 
without stint): that ye may prosper.(5464) 

5464 Prosperit}' is not to be measured by wealtli or worldly gains. I'liere is a 
higher prosperity the health of the mind and the spirit 

11. But when they see some bargain or some 
amusement, they disperse headlong to it, and leave 
thee standing. Say: "The (blessing) from the Presence 
of Allah is better than any amusement or bargain! and 
Allah is the Best to provide (for all needs). "(5465) 

5465 Do not be distracted by the cra^e for amusement or gain. If you lead a 
righteous and sober life, Allah will provide for you in all senses, better than any 
provision you can possibly think of. 



402 



The Noble Qur'an 



63 . Al Munafiqun (The Hypocrites) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. When the Hypocrites(5466) come to thee, they say, 
"We bear witness that thou art indeed the i^essenger 
of Allah." Yea, Allah knoweth that thou art indeed His 
Messenger, and Allah beareth witness that the 
Hypocrites are indeed liars. 

5466 The hypocrite element, if one exists in any society, is a source of weakness 
and a danger to its health and its very existence. When the Prophet came to 
Madinah in Hijnih, his arrival was welcome to all the patriotic citizens: it not only 
united them in common life and healed their old differences, hut it l>rougiu hon- 
our and light to them in die person ot die greatest li\"ing Teacher ol Trulh. But 
there were some l)aser elements lilled willi eii\">'. Such hopes as lhe>' liad 
entertained ot attaining jiower and leadership l)y playing on die aiiiiiiosilies ol die 
tactions were now dashed to the ground. They now hegan to work underground. 
For fear ot the majority' diey dared not oppose the new growing Brodierhood ot 
Righteousness. They tried to undermine it by intriguing secretly with its enemies 
and swearing openly its loyalty to the Prophet They were thoroughly unmasked 
and discredited at the batde of Uhud. See 3:167, andn. 476. 

2. They have made their oaths(5467) a screen (for their 
misdeeds): thus they obstruct (men) from the Path of 
Allah, truly evil are their deeds. 

5467 Cf. 58:16 and n. 5357. When they say that Muhammad is the Prophet of 
Allah, it is Allah's own truth: but what is in their hearts? Nothing but falsehood. 

3. That is because they believed, then they rejected 
Faith: So a seal was set(5468) on their hearts: 
therefore they understand not. 

5468 Cf. 2:7. Their double-dealing has fogged their understanding. In Arabic the 
hear! is taken to be the seat ol understanding as well as of affection. 

4. When thou lookest at them, their exteriors(5469) 
please thee; and when they speak, thou listenest to 
their words. They are as (worthless as hollow) pieces 
of timber propped up,(5470) (unable to stand on their 
own). They think that every cry is against 
them. (5471) They are the enemies; so beware of 
them. The curse of Allah be on them! How are they 
deluded (away from the Truth)! 

5469 1 he 1 lypocrites at all times are plausible peo])le, and so were the 1 hpocrites 
of Madinah. I hey present a tine exterior; diey dress well; they can usually attord 
fine equi])ages; they ti\ lo win the confidence of everyone, as they have no 
scruples in telling lies, and apparendy expressing agreement with everyone. Their 
words are fair-spoken, and as truth does not check their tongues, their flattery and 
deception know no bounds. But all this is on the outside. As they have no 
sincerity, nothing that they say or do is worth an\1:hing. 

5470 Good timber is strong in itself and can support roofs and buildings. Hollow 
timber is useless, and has to be propped up against other things. The Hypocrites 
are like rotten timber. They have no firm character themselves, and for others 
they are unsafe props to rel\' uyjon. 

5471 Their conscience always troubles them. If any cry is raised, they immediately 
get alarmed, and think it is against themselves. Such men are worse than open 



5. And when it is said to them, "Come, the Messenger of 
Allah will pray for your(5472) forgiveness", they turn 
aside their heads, and thou wouldst see them turning 
away their faces in arrogance. 

5472 Even hypocrisy like other sins can be forgiven by repentance and 
amendment, provided there is a will and earnest desire to turn from evil and seek 
the Grace of Allah. In this case there was none. 



6. It is equal to them whether thou pray for their 
forgiveness or not. (5473) Allah will not forgive them. 
Truly Allah guides not rebellious transgressors. 

5473 The stiff-necked rejecters of Allah's Truth have made a wide gulf between 
themselves and Allah's Grace. No prayer for them will help them. In the attitude 
of rebellion and transgression they cannot obtain Allah's forgiveness. 

7. They are the ones who say, "Spend nothing on those 
who are with Allah's Messenger,(5474) to the end that 
they may disperse (and quit Medina)." But to Allah 
belong the treasures of the heavens and the earth; but 
the Hypocrites understand not. 

5474 ^riie Muluijh'iiu, who had come to l)e with the l'ro])het in Madinah in exile, 
were received, helped, entertained In' die Ansur (Helpers). The lly])ocnles in 
Madinah did iiol like diis, and tried in underhand ways to dissuade the good iolk 
of Madinah from doing all die\' could lor the exiles. But their U^icks did not 
succeed. The small Muslim coiiiiiiiniit\' gre\\" Iroiii strength to strength uiilil they 
were able to stand on tlieir own resources and grcady to augment die resources of 
their hosts as well. It is goodness that produces strength and prosperity, and Allah 
holds the keys of the treasures of man's well-being. It is not for Allah's enemies to 
dole out or withhold the unbounded treasures of Allah. 

8. They say, "If we(5475) return to Medina, surely the 
more honourable (element) will expel therefrom the 
meaner." But honour belongs to Allah and His 
Messenger, and to the Believers; but the Hypocrites 
know not. 

5475 Words of this import \vei e spoken by 'Abd Allah Ibn \ Ibayy, the leader of 
the Madinah Hypocrites to or al>out the Exiles, in the course ol the expedition 
against the Bami Mnstaliq in the lourth or fiidi year ot the llijrali. lie had ho])es 
ot leadershi]) which were disa])poiiited l)y (he coining to Madinah of a man hir 
greater than he. So he arrogated to himself and liis clique the title of "die more 
honourahlc (eleiiieiit)" and slighungh' spoke of the Emigrants as the "meaner" 
element that had intruded troin outside. 

9. O ye who believe! Let not your riches or your children 
divert you from the remembrance of Allah. If any act 
thus, the loss is their own. (5476) 

5476 Riches and human resources of all kinds are but fleeting sources of 
enjo\ nie!it. They should not turn away the good man from his devotion t<) Allah. 
"Rcineinhraiice of Allali" includes every act of service and goodness, every kind 
thought and kind deed, for this is the service and sacrifice which Allah requires of 
us. II \\e fail in this, the loss is our own, not anyone else's: for it stunts our own 
spiritual growth. 

10. and spend something (in charity) out of the 
substance(5477) which We have bestowed on you, 
before Death should come to any of you and he should 
say, "O my Lord! why didst Thou not give me respite 
for a little while? I should then have given (largely) in 
charity, and I should have been one of the doers of 
good". 

5477 "Substiince" <)r "Sustenance", in ever\' sense, literal and nieta])lioricaL 
Whatever good we enjoy comes Irom Allah, and it is our dut>' to use some of it in 
the service of others, for diat is Charity and the ser\'ice of Allah. Every unselfish 
act is Charity. And we must not postjjone our good resolutions to the iuture. 
Death may come suddenly on us, and we cannot then be allowed to plead for 
more time. Every present moment calls urgendy for its good deed. 

11. But to no soul will Allah grant respite(5478) when 
the time appointed (for it) has come; and Allah is well 
acquainted with (all) that ye do. 

5478 When our limited period of probation is over, we cannot justiy ask for more 
time, nor will more time be given to us then. Procrastination is itself a fault, and 
Allah knows every hidden thought and motive in our minds 



403 



The Noble Qur'an 



64 . Al Taghabun (The Mutual Loss and Gain) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Whatever is in the heavens and on earth, doth 
declare(5479) the Praises and Glory of Allah, to Him 
belongs dominion, and to Him belongs praise: and He 
has power over all things. 

5479 a. and ii. .i l l*). All tliiiif;^ !)>■ ilicir existence ])i'()cl;iini ihc (Jlory 
and llie Praises ol Allah. lie has dominion o\ei' all things, l)iit He uses His 
dominion toi just and praiseworthy ends. He has power over all tilings; therefore 
He can combine justice with mercy, and His Plan and Purpose cannot be 
frustrated by the existence of Evil along with Good in His Kingdom. 

2. It is He Who has created you; and of you are some 
that are Unbelievers, and some(5480) that are 
Believers: and Allah sees well all that ye do. 

5480 It is not that He does not see Rebellion and Evil, nor that He cannot punish 
them. lie created all things pure and good, and if evil crept in by the grant of a 
limited free will hy Him. ii i> nut unlurcsccn; il is in His wise and universal Plan, 
tor gi\ ing man a chance oi rising higher and e\"er higher. 

3. He has created the heavens and the earth in just 
proportions, and has given you shape,(5481) and 
made your shapes beautiful: and to Him is the final 
Goal.(5482) 

5481 Cf. 4():fi4, and n. 1 1- 10: also 7:11 and n. 99fi. In addition to the heaiih- and 
grandeur of all God's Creation, He has endowed man witli special aptitudes, 
faculties and capacities, and special excellencies which raise him at his best to the 
position of Allah's vicegerent on earth. "Beautiful" also includes the idea of 
"adajjted to the ends for which they were created". 

5482 I'lic fuud (kml: not onh' ot mankind, hut ol all things created, \\hether 
material or in the realm ol ideas and e\enls. All things return lo Allah: as llie\' 
derive their origin from Him, so is tiie return or destination of all of tliem to 
Allah. 

4. He knows what is in the heavens and on earth; and He 
knows what(5483) ye conceal and what ye reveal: 
yea, Allah knows well the (secrets) of (all) hearts. 

5483 Not only does He create and develop and sustain all things; but all thoughts, 
motives, feelings, ideas, and events are knovm to Him. Therefore vre must not 
imagine that, if some e\il seems to go unpunished, it is not known to Him or has 
escajjed His notice. His I'lan is wise and good in its lullest coin])ass: soinetiiiies we 
do not see its wisdom and goodness because we see only a broken fragment ot it, 
as our own intelligence is narrow. 

5. Has not the story reached you, of those who rejected 
Faith aforetime? So they tasted the evil result of their 
conduct;(5484) and they had a grievous Penalty. 

5484 The evil result of their conduct" begins to manifest itself in this very Ufe, 
either in external events, or in internal restiessness and agonies of conscience. But 
its culminating force will be seen in the "grievous Penalty" of the Hereafter. 

6. That was because there came to them messengers 
with Clear Signs, but they said: "Shall (mere) human 
beings(5485) direct us?" So they rejected (the 
Message) and turned away. But Allah can do without 
(them): and Allah is(5486) free of all needs, worthy of 
all praise. 

5485 This is referred to in a more expanded form in 14:9-11. 



5486 Their obedience is not necessarj' to Allah, nor will dicir rejection ot Truth 
affect the validity of Truth or injure the progress of Truth. Allah is free of all 
needs or dependence on any circumstance whatever. He sends His Message for 
the good of mankind, and it is man who suffers by ignoring, rejecting, or opposir^ 
it. 

7. The Unbelievers think that they will not be raised up 
(for Judgment). (5487) Say: "Yea, By my Lord, Ye shall 
surely be raised up: then shall ye be told (the truth) of 
all that ye did. And that is easy for Allah." 

5487 In other words, they think that there is no hilure lite, and no responsibility 
for our actions l>eyond what we see in the ]>reseiil lite. It tiiat were true, all the 
profits ot fraud and roguer\', which remain un])unished in this world— and many 
do remain unpunished in this world— will remain with the wicked; and all die 
losses and pain sutlered by integrity' and righteousness, it they find no 
compensation in this Ufe, will never find any compensation. This would be an odd 
result in a world of justice. We are taught that this is not true— that it is certain that 
the l)alanee will l)e redressed in a better future world; that there will be a 
resurrection of wtiat we call the dead; and that on that occasion the lull import of 
all we did will be made plain to us, and our moral and spiritual responsibility will 
be fully enforced. 

8. Believe, therefore, in Allah and His Messenger, and in 
the Light which We(5488) have sent down. And Allah 
is well acquainted with all that ye do. 

5488 llic Liglil whicli \ Vc Imvc scnl down: i.e., the light ot Re\'elation; the light of 
conscience, the light ot reason, and eveiy kind ot tiue light by which we may know 
Allah and His Will. If we play false with any such lights, it is fully known to Allah. 

9. The Day that He assembles you (all) for a Day of 
Assembly,- that will be a Day of mutual loss(5489) 
and gain (among you), and those who believe in Allah 
and work righteousness,- He will remove from 
them(5490) their ills, and He will admit them to 
Gardens beneath which(5491) Rivers flow, to dwell 
therein for ever: that will be the Supreme 
Achievement. 

5489 The I)a\" ol Judgement will truly be "a Day of Mutual Loss and Gain", as the 
titie of this Surah indicates. Men who thought they were laying up riches will find 
themsehes paupers in the Kingdom of Heaven . Men who thought they were 
acquiring good by wrongdoing will find their efforts were wasted; 18:104. On the 
other hand the meek and lowly of this life will acquire greater dignity and honour 
in the next; the despised ones doing good here will be the accepted ones there; the 
[jerseculed righteous will be in eternal happiness. The two classes will as it were 
change their relative positions. 

5490 Remove from them their ills. The ills may be sins, faults, mistakes, or evil 
tendencies; Allah will of His grace cover them up, and blot out the account against 
them; or they may be sorrows, sufferings, or disappointments: Allah may even 
change the evil of such persons into good, their apparent calamities into 
opportunities for spiritual advancement; 25:70. This is because of their sincere 
Faith as evidenced by their repentance and amendment. 

5491 "Gardens" die symbol of die highest Bliss, see 2:25, n. 44; 13:35; 47:15. (R). 

10. But those who reject Faith and treat Our Signs as 
falsehoods, they will be Companions of the Fire, to 
dwell therein for aye: and evil is that Goal. 

11. No kind of calamity can occur, except by the leave of 
Allah, and if anyone believes(5492) in Allah, (Allah) 
guides his heart (aright): for Allah knows all things. 



5492 What we consider calamities may be blessings in disguise. Pain in the body 
is often a signal of something wror^, which we can cure by remedial measures. So 
in the moral and spiritual world, we should in all circumstances hold firmly to the 
faith that nothing happens without Allah's knowledge and leave; and therefore 
there must be some justice and wisdom according to His great universal Plan. Our 



404 



The Noble Qur'an 



duty is to find out our own shortcomir^s and remedy them. If we try to do so in 
all sincerity of heart, Allah will give us guidance. 

12. So obey Allah, and obey His Messenger, but if ye turn 
back, the duty of Our Messenger is but to proclaim 
(the Message)(5493) clearly and openly. 

5493 The Messenger comes to guide iiiid leach, not to force and compel. The 
Messenger's teaching is clear and unambiguous, and it is open and free to all. Cf. 
also 5:92. 

13. Allah. There is no god but He: and on Allah, therefore, 
let the Believers put their trust. 

14. O ye who believe! Truly, among your wives and your 
children are (some that are) enemies to(5494) 
yourselves: so beware of them! But if ye forgive and 
overlook,(5495} and cover up (their faults), verily 
Allah is Oft-Forgiving, Most Merciful. 

5494 In some cases the demand of families, i.e., wife and children may conflict 
with a man's moral and spiritual con\iclioiis and duties. In such cases he must 
guard against the abandonment ot his convictions, duties, and ideals to their 
requests or desires. But he must not treat them harshly. He must make reasonable 
provision for them, and if they persist in opposing his clear duties and convictions, 
he must foi^ve them and not expose them to shame or ridicule, while at the same 
time holding on to his clear duty. Such cases occurred when godly men undertook 
exile from their native city of Makkah to follow the Faith in Madinah. In some 
cases their families murmured, but all came right in the end. 

5495 For the different words for "forgiveness" see n. 110 to 2:109. 

15. Your riches and your children may be but a 
trial:(5496) but in the Presence of Allah, is the 
highest. Reward. 

5496 Children may be a trial in many senses: (1) their different ways of looking at 
things may cause you to reflect, and to turn to the highest things of eternal 
imptjrtance; (2) their relationship with you and with each other may confront you 
witli problems far m<)re complicated than those in separate indi\idual lives, and 
flnis become a test of your own strength of character and sense of resyjonsibility; 
(H) their conflict with your ideals (see n. ,')491 aho\"e) may \ex your s])irit, l)ut ma\' 
at the same time search out your fidelity to Allali; and (4) tlicii' affection for you 
and your affection for them, may be a source of strength for you if it is pure, just 
as it may be a danger if it is based on selfish or unworthy motives. So also riches 
and worldly goods have their advantages as well as dangers. 



16. So fear Allah(5497) as much as ye can; listen and 
obey and spend in charity for the benefit of your own 
souls. (5498) And those saved from the covetousness 
of their own souls,- they are the ones that achieve 
prosperity.(5499) 

5497 Fear Alhiii combined with ns nnicli us you cmi ohvioush' means: "lead lives 
of self-restraint and righteousness": die usual meaning ot Faqwa: tn^tt n. 26 to 2:2. 

5498 Charity is meant to help and do good to other people who need it. But it has 

the hiiiliest subjective \ alue for flie person who gives it. Like mercy "it blessefli him 
thai t^i\cs and linn that takes". It ])un[ies (he giver's soul: the aitection thai he ]K)urs 
oul IS lor lii^i o\\\\ spiritual benetit and progress. Cf. Coleridge: "He prayetli best 
w ho Io\elh all things both great and small, for the Great Gk)d Who loveth us. 
Who made and loveth all". 

5499 Cf. .59:9. Our worst enemy is within ourselves-the grasping selfishness which 
would (le])ri\e others of their just rights or seize things which do not properly 
l)ck>iit; lo It. 11 w e can get over this covetous selfishness, we achieve real Prosperity 
injustice and Iriilh. 

17. If ye loan to Allah, (5500) a beautiful loan. He will 
double it to your (credit), and He will grant you 
Forgiveness: for Allah is most Ready to appreciate 
(service),(5501) Most Forbearing,- 

5500 (Y. 2:21.) and n. 275. Our Charil\' or Lo\-e is called a loan to Allah, which 
not only increases our credit account manitold, but obtains lor us the k>rgi\eness 
of our sins, and the capacity for increased service in the future. 

5501 Cf. 1 \\5. u. 1877; and 8.'):80, n. 3917. Allah's appreciation oi'oiir ser\-ice or 
our lo\e goes [ar (lee])er than its inlnnsic luents or its specific e\])ressioii on our 
side. Ills reward is beyond our deserts, and passes over our defects. He judges by 
our motives, which He can read through and through; see next verse. 

18. Knower of what is open. Exalted in Might, Full of 
Wisdom.(5502) 

5502 Allah's Appreciation and Forbearing Kindness can reach so far beyond our 
merits, because (1) His universal knowledge comprehends hidden motives, which 
others cannot see in us; (2) His power is so great that He can afford to reward 
even the unworthy; and (3) His Wisdom is so great that He can turn even our 
weakness into our strength. 



65 . Al Talaq (Divorce) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. O Prophet!(5503) When ye do divorce women, (5504) 
divorce tliem at tlieir prescribed periods,(5505) and 
count (accurately), their prescribed periods: And fear 
Allah your Lord:(5506) and turn them not out of their 
houses, nor shall they (themselves) leave,(5507) 
except in case they are guilty of some open lewdness, 
those are limits set by Allah, and any who 
transgresses the limits of Allah, does verily wrong his 
(own) soul: thou knowest not if perchance Allah will 
bring about thereafter some new situation. (5508) 



5503 Note tli;il in llic fu st instance the Prophet is himself addressed individually, 
as the Teacher and re])resentative of the Commiinit\'. Ulien the actual directions: 
"wlien \'e . . .": are addressed to the Coninnniit\' collecti\'ely. 

5504 "Ot all diings permitted In law, Divorce is the most liatetui iu the sight of 
Allah": see Introduction to this Surah. The general directions and limitations of 
Divorce maybe stadied in 2:228-232, 236-237, 241, and notes; also 4:35. 

5.505 'I(l(l;ih, as a technical term in di\"orce law, is exjjiained in n. 2.) 1- to 2:228. Its 
general meaning is "a prescribed period": in tliat general sense it is used in 2:185 
for a prescribed period of fastir^. 

5506 The prescribed period (see last note) is in the intci ests of the wife, <)f the 
husband, ot an uiiliorii child (ii tliere is any), and ot sex laws in nature, and 
therefore the elementary dictates ol refined hiiniaii societ\'. In English l.:nv the six 
iiioiitlis iiiteival hetiveeii the decree /i/v/aiid the decree absolute in di\<)rce attains 
the same purpose in a round-about way. The Commentators suggest tliat the 
divorce should not be pronounced during the courses. Read with 2:222, this 



405 



The Noble Qur'an 



implies that any incipient differences between husband and wife should not be 
forced to an issue at a time when sex is least attractive and almost repulsive. 
Everything should be done to strengthen the social and spiritual aspects of 
marriage and keep dovra sU ay impulses of animal instinct. The [jarties are to think 
seriously in a mood of piety, keeping the fear ot Allali in their minds. 

5507 As Islam treats the married woman as a full juristic personality' in ever>' sense 
of the term, a married woman has a right, in the married state, to a house or 
apartment of her own. And a house or apartment implies the reasonable expenses 
for its upkeep and for her own and her cliikircn's maintenance. And this is 
obligatoiy not only in the married stale, hut dunnt; llie ' idchib, which is necessarily 
a most tr>'ing jieriod for tlic woman. During llus ])eriod she must not only not be 
turned out, hut it is not decent for her to lea\e of her own accord, lest the chances 
of reconcihation should be diminished; see tlie next note. 

5508 A reconciliation is possible, and is indeed recommended at every stage. The 
first serious differences between the parties are to be submitted to a family council 
on which both sides are represented (4:35); divorce is not to be pronounced when 
mutual physical attraction is at an ebb (n. 5506); when it is [jronoiniced, there 
should be a period oi pr<)halionar\' waiting; dower has to l)e paid and due 
provision has to be made for man\' things on etjuitable terms; eveiy facility has to 
be given for reconciliation till the last moment, and impediments are provided 
against hasty impulse leading to rupture. Thou knowestnotif perchance Allah will 
bring about thereafter some new situation. 

2. Thus when they fulfil their term appointed, either take 
them back on equitable terms(5509) or part with 
them on equitable terms; and take for witness two 
persons from among you, endued with justice, and 
establish the evidence(5510) (As) before Allah. Such 
is the admonition given to him who believes in Allah 
and the Last Day. And for those who fear Allah, He 
(ever) prepares(5511) a way out, 

5509 Cf. 2:231. Everxthing should be done fairly and squarely, and all interests 

should he safeguarded. 

5510 Publicity and the establishment of proper e\idence ensine that no one will 
act unjustly or sellislily. All should reniemljcr that ihese are matters of serious 
import, affecting our most intimate lives, and tlierclore our position in the spiritual 
kir^dom. 

5511 In these ver\' delicate and difficult matters, the wisdom of jurists provides a 
less satisfactoiy solution than a sincere desire to be just and tiue, which is 
described as the "fear of Allah". Where such a desire exists, Allah often jirovides a 
solulion in the most unexpected ways or from the most luiexpected (iiiarters; e.g., 
the worst enemies may be reconciled, or die ciy or tlic smile of an infant baby 
may heal seemingly irreparable injuries or unite hearts seemingly alienated 
forever. And Faith is followed at once by a psychological feeling of rest for the 
troubled spirit 

3. And He provides for him from (sources) he never 
could imagine. And if any one puts his trust in Allah, 
sufficient is (Allah) for him. For Allah will surely 
accomplish his purpose:(5512) verily, for all things 
has Allah appointed a due proportion. 

5512 Our anger and our impatience have to be curbed. Our friends and our 
mates or associates may seem to us ever so weak and unreasonable, and the 
circumstances may be ever so disheartening; yet we must tnist in Allah. How can 
we measure our own weakness or perhaps blindness? He knows all. His universal 
Purpose is always good. His Will must be accomplished, and we should wish for 
its accomplishment His ordering of the universe observes a due, just and perfect 
])roporiion. 

4. Such of your women as have passed the age of 
monthly courses, for them the prescribed period, if ye 
have any doubts, is three months, and for those who 
have no courses (it is the same):(5513) for those who 
carry (life within their wombs), their period is until 
they deliver their burdens: and for those who fear 
Allah, He will make their path easy. (5514) 

5513 CI. 2:228. For normal women, the 'i(/(hhis the three monflily courses after 
separaiion: if there are no courses or it the courses are in doubl, it is three 
calendar montlis. By tliat time it will be clear whetlier there is pregnancy: it diere 
is, the waiting period is still after delivery (see also 2:234). 



5514 Cf.n. 5511 above. If there is a true and sincere desire to obey the Will of 
Allah and do right the difficulties will vanish, and these delicate matters will be 
settled for the gi^eatest happiness of all. 

5. That is the Command of Allah, which He has sent 
down to you: and if any one fears Allah, He will 
remove his iiis,(5515) from him, and will enlarge his 
reward. 

5515 Allah's ordinance is nodiing arbitrary'. It is to hcl]) us, and to lead us on to 
our highest good, temporal and spiritual. If we obey Allah, His wisdom will not 
only solve our difficulties, l)ut it will remo\e other ills that we may ha\ e, subjective 
and objective. Like a gootl shepherd. He will lead us on to more antl more 
luscious pastures. With each step higher, our position becomes more and more 
sure and our reward more and more precious. 

6. Let the women live (in 'iddat) in the same style as ye 
live, according to your means: Annoy them not, so as 
to restrict them. (5516) And if they carry (life in their 
wombs), then(5517) spend (your substance) on them 
until they deliver their burden: and if they suckle your 
(offspring), give them their recompense: and take 
mutual counsel together, according to what is just and 
reasonable. And if ye find yourselves(5518) in 
difficulties, let another woman suckle (the child) on 
the (father's) behalf.(5519) 

5516 (7. n. .>.)()7 al)o\"e. A selfish man, because he has di\<;>rccd his wife, may, in 
tiie jjrobationaiy period before the divorce becomes absolute, treat her with 
contumely, and while giving her residence and maintenance, may so restrict it as to 
make her life miserable. This is forbidden. She must be provided on the same 
scale as he is, according to his status in Ufe. There is still hope of reconciliation, 
and if not, yet the parting must be honourable. 

5517 If there is a ])regnanc\', a sacred third life comes on the scene, for which 
there is added responsibilit>' (perhaps added hope for reconciliation) for both 
parents. In any case no separation is possible until after the child is bom. Even 
after birth, if no reconciliation between parents is possible, yet for the nursing of 
the child and for its welfare the care of the mother remains the duty of the father, 
and mere must be mutual counsel between him and the mother in all truth and 
sincerity'. 

5518 If ye /ind yourselves in difliculties: e.g., if the mother's milk tails, or if her 
health fails, or if any circumstance arises which bars die natural course of the 
mother nursing her own child. There may be psychological difficulties also. 

5519 That is, the father must stand all expenses, without cutting down the 
reasonable allowance to which the mother is en tided. 

7. Let the man of means spend according to his means: 
and the man whose resources are restricted, let him 
spend according to what Allah has given him. Allah 
puts no burden on any person beyond what He has 
given him. After a difficulty, Allah will soon grant 
relief.(5520) 

5520 We musi trust in Allah, and do wliate\"er is possible for us in the interests of 
die young life for which we ai^e resptmsible. We must not be frightened by 
difficulties. Allah will give us rehef and provide a solution if we act with honest 
integrit\'. Cf JM:,'>-6. 

8. How many populations that insolently opposed(5521) 
the Command of their Lord and of His messengers, did 
We not then call to account,- to severe account?- and 
We imposed on them an exemplary 
Punishment. (5522) 

5521 Insolent impiet\' consists not only in the breach ot die rites of religion. Even 
more vital is the defiance of the laws of nature which Allah has made for us. 
These laws, for us human beings include those which relate to our fellow-beings in 
societ}' to whom kindness and consideration form the basis of our social duties. 
Our diiiies to our families and our children in intimate matters such as were 
spoken ot in the last Section, are as important as any in our spiritual life. l*eo])lcs 
who forgot the moral law in marriage or lamily life perished in this world and will 
have no future in the Hereafter. I'he lessons apply not only to individuals but to 
whole nations or social groups. 

5522 This refers to the present life: apparentiy the Hereafter is imphed in verse 10 
below. 



406 



The Noble Qur'an 



9. Then did they taste the evil result of their conduct, 
and the End of their conduct was Perdition. 

10. Allah has prepared for them a severe 
Punishment(5523) (in the Hereafter). Therefore fear 
Allah, O ye men of understanding - who have 
believed!- for Allah hath indeed sent down to you a 
Message,-(5524) 

5523 See last note. 

5524 There is no excuse for us to go astray, seeing tliat Allah in His infinite Mercy 
has explained to us His Message by His many Signs around us and clearly by 
means of the human Teachers and Messengers whom He has sent for our 
instruction: see next verse. 

11. An Messenger, who rehearses to you the Signs of 
Allah containing clear explanations, that he may lead 
forth those who believe and do righteous deeds from 
the depths of Darkness(5525) into Light. And those 
who believe in Allah and work righteousness. He will 
admit to Gardens beneath which Rivers flow, to dwell 
therein for ever: Allah has indeed granted for them a 
most excellent Provision. 



5525 Cf. 24:40: the unbelievers' state is "like the depths of darkness in a vast deep 
ocean, overwhelmed with billow topped by billow, topped by dark clouds; depths 
of darkness, one above another." CF. 2:257: "Allah is the Protector of those who 
have Faith: from the depths of darkness He will lead them forth into light* 

12. Allah is He Who created seven Firmaments(5526) 
and of the earth a similar number.(5527) Through the 
midst of them (all) descends(5528) His Command: 
that ye may know that Allah has power over all things, 
and that Allah comprehends, all things in (His) 
Knowledge. 

5526 "Seven Firmaments.' (Cf.l-.W, 17:44, 23:17, 23:86, 51:12, 65:12, 67:3, and 
71:15.) [Eds.]. 

5527 As there are grades one above the other in the spiritual kingdom, there are 
similar grades in our life on this earth, ff we take the literal meaning-just as we see 
the heavenly spheres one above another, over our heads, so we can see that the 
crust of the earth is built up of geological strata one above another ( Cf. n. 5559). 
(R). 

5528 But in all spheres ot lite and Creation, whatever eoneeption we are able to 
form of them, it is certain that the Command or Law of Allah runs through them 
all, for His knowledge and power extend through all things. 



66 . Al Tahrim (Prohibition) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. O Prophet! Why holdest thou to be forbidden that 
which Allah has(5529) made lawful to thee? Thou 
seekest to please(5530) thy consorts. But Allah is Oft- 
Forgiving, Most Merciful. 

5529 The Projjhet's lionsehoki \vas not like other households. The Consorts of 
Purit}' \\ere expected to hold a higher standard in belia\"i<>nr and reticence than 
ordinaiy women, as they had higher work to perform. See n. to H8:28. But 
tliey were human beings alter all, and were subject to the weaknesses ol their sex, 
and they sometimes tailed. The behavior of 'A'ishali once caused serious 
difficulties: the Prophet's mind was sore distressed, and he renounced the society 
of his wives for some time. This renunciation seems to be referred to here. The 
situation was none the less difficult for him because she was a daughter of Abu 
Bakr, one of the truest and most intimate of his Companions and lieutenants. The 
commentators usualh' cite the tollowing incident in connection witli the revelation 
of these verses. It is narrated ironi 'A'i sh ah, die wxic ol die Prophet (peace be on 
him) by al Bnkliari, Muslim, al Nasa'i. Abu Dawud and others that the Projihet 
usually visited his wi\es daih' alter 'Asr Prayer. Once it so happened diat he stayed 
longer than usual at die quarters ot Zaynab bint Jalisli, tor she had received trom 
somewhere some honey which the Prophet liked very much. "At this", says 
A'ishah, T felt jealous, and I, Hafsah, Sawdah and Safiyah agreed among ourselves 
that when he \isits us each of iis would tell him that a peculiar odour came from 
his mouth as a result of what he had eaten, tor \ve knew that he was particiilarh' 
sensiti\e to olleiisi\"e smells". So when wi\es hinted at it, he \'owed that he would 
ne\"er again use honey. Thereupon these \erscs were re\ealed reiniiiding linn that 
he should iiol declare to liiinselt uiilawlul llial which Allah had made lawiiil to 
him. The important ])oint to l)ear in mind is that he \\"as at once rectilied by 
revelation, which reiiitorces die tact dial the ])ropliets are alwa\s under divine 
])rotectioii, and e\eii die slightest la])se on dieir ])art is never left uncorrected. (R). 

5530 rhe tender words of admonition addressed to the Consorts in 33:28-34 
explain the situation far better than any comments can express. If the Prophet had 



been a mere husband in the ordiiiar\' sense ot the term, he could not lia\e held 
the l)alaiice e\en behveeii his ])n\"ale leelings and his public dulics. But he was not 
an ordinaiy husband, and he abandoned his renuneiatiou on his realisation ot the 
higher duties with which he was charged, and which required conciliation with 
firmness. 

2. Allah has (already) precribed(5531) for you, (O 
Muslims), Method for absolution from your oaths: and 
Allah is your protector, and He is Full of Knowledge 
and Wisdom. 

5531 Cf. 2:221 If your vows prevent you from doing good, or acting rightiy, or 
making peace l)eti\'een persons, you should expiate the vow, but not refrain from 
your good deed. 

3. When the Prophet disclosed a matter in 
confidence(5532) to one of his consorts, and she then 
divulged it (to another), and Allah made it known to 
him, he Confronted(5533) her with part thereof and 
held back a part. Then when he told her thereof, she 
said, "Who told thee this? "He said, "He told me Who 
knows and is well-acquainted (With all things)." 

5532 Who these two consorts were, and what was the matter in confidence which 
was disckjsed, we are not expressly told, but the tacis nienlioned in n. 5529 above 
will help us to understand this jjassage. The sacred words imply that the matter 
was ot great iin])ortance to die priiuiple imolved, but diat die details were not of 
sufficient importance for pennanent record. Tor the lessons to be drawn, see the 
notes followii^. 

5533 The moral we have to draw is manifold. (1) If anything is told to us in 
confidence, esjiecially by one at the head ol ailairs, we must not divulge it to our 
closest friend. (2) It such divulgeiice is made in the most secret whispers, Allah's 
Plan is such diat it will come to light and ex])ose those guilt\' ot l>reacii of 
confidence. (3) When the whispered version is compared with die tiue version 
and the actual facts, it will be foimd that the whispered version is in great part 
untrue, due to the misunderstanding and exaggeration inevitable in the 



407 



The Noble Qur'an 



circumstances. (4) The breach of confidence must inevitably redound to the 
shame of the guilty party, whose surprise only covers a sense of humiliation. See 
next note. 

4. If ye two turn in repentance(5534} to Him, your 
hearts are indeed so inclined; But if ye bacic up each 
other against him, truly Allah is his Protector, and 
Gabriel, and (every) righteous one among those who 
believe,- and furthermore,(5535) the angels - will 
back (him) up. 

5534 There are further lessons. (5) Both the party betraying confidence and that 
cncoiu'Mging the betniyal must jjurge their eonduct by reyjcntance. (6) Frank 
re])eiilaiiee would be what iheir hearts and conseience thenisehes would dictate 
and they niiist not resist such amends on accouul ol selfish ol)stinacy. (7) If they 
were to resist frank repentance and amends, lhe\' are onh' abetting each other's 
wrong, and they cannot ])re\ail against all the s])iritual forces which will be ranged 
on the side ol the right. 

5535 Do not forget the dual meaning: immediate, in ap])licatiou to the Proi>het, 
and general, being the lesson wliieli we ought all to learn. The Prophet could not 
be injured b\' any ]>ersoiis doing anything against him e\en though lhe\' might 
unconsciously put him in greater jeo])ardy: lor Allah, the Angel (labriel, (who was 
the Messenger to him), and tlie whole Conmiuuit>', wouki protect liim,-to say 
nothing of the army of artels or hidden spiritual forces that always guarded him. 
Cf. 33:56. The general lesson for us is that the good man's protection is that of the 
spiritual forces around him; it is divine protection, against which human weakness 
or folly will have no power. 

5. It may be, if he divorced you (aii),(5536) that Allah 
will give him in exchange Consorts better than you,- 
who submit (their wills), who believe, who are devout, 
who turn to Allah in repentance, who worship (in 
humility), who are given to fasting(5537) previously 
married or virgins. 

5536 From the case of two in verse 4, we now come to the case of all the Consorts 
generally, in verse 5. Cf. 33:28-30. Their duties and responsibilities were higher 
than those of other women, and therefore their failure would also be more 
serious. This is only hy]K>thetical, in order lo show us the \irlues ex])ected ol 
diem: faitli and de\"oiion, worship and service, readiness for travel or Jiijnth, 
whether the\' were \ ()ung or old, new to married life or otherwise. From them 
again the more general application follovrs-to all women in Islam. 

5537 Sn'ilml literally, those who travel about for the Faith, renouncing hearth and 
home: hence those who go on jiilgrimage, who fast, who deny themselves the 
ordinary pleasures ol life. Note thai the s])iritiial virtues are named, in tlie 
descending order: submitting their wills (Islam), laidi and devotion, turning ever to 
worship and faith, and performing other rites, or perhaps being content with 
asceticism. And this applies to all women, maiden girls or women of mature 
experience who were widows or separated from previous husbands by divorce. 

6. O ye who believe!(5538) save yourselves and your 
families from a Fire whose fuel is Men(5539) and 
Stones, over which are (appointed) angels stern (and) 
severe,(5540) who flinch not (from executing) the 
Commands they receive from Allah, but do (precisely) 
what they are commanded. 

5538 Note how we have been gradually led uj) in admonition from two Consorts 
to all consorts, to all women, to all Believers, and to all men and women including 
Unbelievers. We must carefully guard not only our own conduct, but the conduct 
of our families, and of all who are near and dear to us. For the issues are most 
serious, and the consequences of a fall are most terrible. 

5539 A Fire itl/osc fuel is Men and Stones. Cf. 2:24. This is a terrible Fire: not 
mereh like ihe pln sical fire which bums wood or charcoal or substances like that, 
and consumes them. This spiritual Fire will have for its fuel men who do virong 
and are as hardhearted as stones, or stone Idols as symbolical of all the unbending 
Falsehoods in life. 

5540 67. 74:31. We think ot angelic nature as gende and beautiful, hut in anodier 
aspect perfection includes justice, fidelity, discipline, and the firm execution of 
duty accordir^ to lawliil Commands. So, in the attributes of Allah Himself, Justice 
and Mercy, Kindness and Correction are not contradictory but complementary. 
An earthly ruler will be unkind to his loyal subjects if he does not punish 
evildoers. 



7. (They will say), "O ye Unbelievers! Make no excuses 
this Day! Ye are being(5541) but requited for all that 
ye did!" 

5541 This is no hardship or injustice imposed on you. It is all but the fruit of your 
own deeds; the result of your own deliberate choice.' 

8. O ye who believe!(5542) Turn to Allah with sincere 
repentance: In the hope that your Lord will 
remove(5543) from you your ills and admit you to 
Gardens beneath which Rivers flow,- the Day that 
Allah will not permit to be humiliated the Prophet and 
those who believe with him. Their Light will run(5544) 
forward before them and by their right hands, while 
they say, "Our Lord! Perfect our Light for us, and grant 
us Forgiveness: for Thou hast power over all things." 

5542 The opposition of sex against sex, individual or concerted, having been 
condemned, we are now exhorted to turn to the light, and to realise that the good 
and righteous can retain their integrity even tliougli their own mates, in spite of 
their examjjle and precept, remain in evil and sin. 

5543 \Vhate\er ma\' have been the faults of the yjast, unite in good deeds, and 
abandon pelly seclioual jealousies, and Allah will renun e your ditliciillies and 
disti esses, and all die evils from which you suffer. Indeed lie will grant you die 
Bliss of Heaven and save you from any humiliation which you may have brought 
on yourselves by your conduct and on the reveretl Prophet and Teacher whose 
name you professed to take. 

5544 See ,'>7:12, and n. .■>288. The darkness ol e\il will he dispelled, and the Light 
ot Allah will he realised b\' them more and more. But even so lliey \\ill not be 
content: tor they will pray tor the least taint ot evil to be removed trom dieni, and 
perfection to be granted to them. In that exalted state they will be within reach of 
perfection-not by their own merits, but by the infinite Mercy and Power of Allah. 

9. O Prophet! Strive hard(5545) against the Unbelievers 
and the Hypocrites, and be firm against them. Their 
abode is Hell,- an evil refuge (indeed). 

5545 See 9:73, where the same words introduce the argument against the 
Hyjjoerites. Here they introduce the argument against \viekediiess, which, though 
given the pri\ilege oi association with goodness and i>iely, ])crsisled in wicked 
deeds, and in ta\<;>iir ol those noble souls, which, (bough tied to wickedness, 
retained iheir jniiit}" and inlegiity. Two examjiles ol each kind are given-of 
women, as this Surah is mainly concerned with women. 

10. Allah sets forth, for an example to the Unbelievers, 
the wife of Noah(5546) and the wife of Lut:(5547) 
they were (respectively) under two of our righteous 
servants, but they were false to their 
(husbands),(5548) and they profited nothing before 
Allah on their account, but were told: "Enter ye the 
Fire along with (others) that enter!" 

5546 Read Noah's stor\' in 1 1:86-48. E\idently his contemporary world had got so 
coiTU])t thai it needed a greal Flood to jiurge it. "Xone ot the people will believe 
except those who have believed already. So grieve no longer tn er their evil deeds." 
But there were evil ones in his own family. A foolish and uudutiful son is 
mentioned in 11:42-46. Poor Noah tried to save him and pi a\' for him as one "of 
his family"; but the answer came: "he is not of thy family; for his conduct is 
unrighteous". We might expect such a son to have a mother like him, and here we 
are told that it was so. Noah's wife was also false to the standards of her husband, 
and perished in this world and the Hereafter. 

5547 The wife of Lut has already been mentioned more than once. See 11:81, 
and n. 1577; 7:83, and n. 1051; etc. The world around her was wicked and she 
sympathised with and followed that wicked world, rather than her righteous 
husband. She suffered the fate of her wicked world. 

5548 f 'idsc to dicir liiislmnds: not necessarily in sex, but in the vital spiritual 
matters of truth and conduct. rhe\' had the high privilege of the most intimate 
relationship with the noblest spirits of their age: but if they failed to rise to the 
height of their dignit\', their relationship did not save them. They could not plead 
that they were die wives of pious husbands. They had to enter Hell like any other 
wicked women. There is personal responsibility before Allah. One soul cannot 
claim ihc luerils of another, any more than one pure soul can be injured by 
a^sorialiou \mi1i a corrupt soul. The pure one should keep its purity intact See the 
next two examples. 



408 



The Noble Qur'an 



11. And Allah sets forth, as an example to those who 
believe the wife of Pharaoh:(5549) Behold she said: 
"O my Lord! Build for me, in nearness(5550) to Thee, 
a mansion in the Garden, and save me from Pharaoh 
and his doings, and save me from those that do 
wrong"; 

5349 Traditionally, she is kiio\Mi 'Asi\ali, one o! ihe lour ])erie("l women, the 
oilier ihree l)eing Mar\' (he mother, ol Jesus. Khadijah the wile ol the Pro])hei, 
and Fatimali his daughter. Pharaoh is tlie t>'pe ot aiTogauee, godlessness, and 
wickedness. For his wife to have preserved her Faith, her humility, and her 
righteousness was indeed a great spiritual triumph. She was probably the same 
who saved the life oflhe infanl Moses: 28:9. 

5550 Ilcr s])n'ilual \ision was directed to Allali, rather than lo the worldly 
grandeur ol Pharaoh's eourt. II. is ])robal)le lhat her jirayer im])lies a desire for 
martyrdom, and il ma\' l>e thai she atlained her crown ol martyrdom. 

12. And Mary the daughter(5551) of 'Imran, who 
guarded her chastity; and We breathed into (her 
body)(5552) of Our spirit; and she testified to the 
truth of the words of her Lord and of His Revelations, 
and was one of the devout (Servants). (5553) 



5551 'Imran was traditionally the name of the father of Mary the mother of Jesus: 
see n. 375 to 3:35. She was herself one of the purest of women, though the Jews 
aeeused her falsely of unrliasliiv: Cf. 19:27-28. 

5552 Cf. 21:91. As a \ irgin she gave birtli to Jesus: 19:16-29. In H2:9, it is said of 
Adam's progeny, man, that Allah "fashioned him in due proportion, and breathed 
into him something of His spirit*. In 15:29, similar words are used with reference 
to Adam. The virgin birth should not therefore be supposed to imply that Allah 
was the father of Jesus in the sense in which Greek mydiology makes Zeus the 
father of Apollo by Latona or of Minos by Europa. And yet that is the doctrine to 
which the Christian idea of "the only begotten Son of God" leads. 

5553 Mary had true faith and testified her faith in the Prophet Jesus and in his 
revelation as well as in the revelations which he came to confirm (and to 
foreshadow). She was of the company of the Devout of all ages. The fact that 
Qanitin (devout) is not here in the feminine gender implies that the highest 
spiritual dignity is independent oi sex. And so we close the lesson of this Surah, 
that while sex is a fact of our fjhysical existence, the sexes should act in harmony 
and cooperation for in the highest spiritual matters we are all one. "We made her 
and her son a Sign tor all jieoples. Verih' this Brotherhood ol yours is a sini^le 
Brotherhood, and 1 am your Lord and Cherislier: therefore seive Me and no 
odier" (21:91-92). 



67. 



Al Mulk (The Dominion) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Blessed(5554) be He in Whose hands is 
Dominion;(5555) and He over all things hath Power;- 

5554 What do we mean when we bless tlie name ol Allah, or proclaim (in the 
Optative mood) that the whole Creation should bless the name of the Lord? We 
mean that we recognise and proclaim His beneficence to us; for all increase and 
happiness is through Him, "in His hands"— in the hamls of Him Who also holds 
Dominion or Power. In our human affairs we sometimes see the separation of 
Dominion or Power from Goodness or Beneficence: in the divine nature we 
recognise that there is no separadon or antithesis. 

S^S Mulk: Dominion, Lordship, Sovereignty, the Right to carry out His Will, or 
to do all that He wills. Power {m the clause following) is the Capacity to carry out 
Ilis Will, so that nothing can resist or neutralise it. Here is beneficence completely 
identified \\'\\\\ Lordshi]) and Power; and it is exemplified in the verses following. 
Note lhat MiiJk here has a dillerent shade ol meaning Irom Mnhtkut in 86:88. 
Both words are Irom the same root, and I ha\e translated both by die word 
"Dominion". But AlaJ^tAut rcicr^ to Lordship in the invisible World, while Mulk to 
Lordship in the visible World. Allah is Lord of both. 

2. He Who created Death(5556) and Life, that He may 
try which of you is best in deed:(5557) and He is the 
Exalted(5558) in Might, Oft-Forgiving;- 

5556 Created Death and Life. Death is here put before life, and it is created. 
Death is therefore not merely a negative state. In 2:28 we read "Seeing that ye were 
without life (literally, dead), and He gave you life; then will He cause you to die, 
and will again bring you to life; and again to Him will ye return." In ,53:44, again, 
Death is yjut before Life. Death then is: (1) the state before life began, which may 
be non-existence or existence in some other loriii; (2) the state in which Lite as we 
know it ceases, but existence does not cease; a state ol Bmziikh (23:100), or 
Barrier or Partition, after our \isible Death and belore Judgement; after that will 
be tlie new Life, which we conceive of under tlie term Etcrnit>'. 



5557 Creation, therefore, is not in mere sport, or without a puri)ose with 
reference to man. The state before our present Life, or the state after, we can 
scarcely understand. But our present Life is clearly given to enable us to strive by 
good deeds to reatli a nobler state. 

5558 All diis is possible, because Allah is so Exalted in Might diat He can 
perfecdy carry out His Will and Purpose, and that Purpose is Love, Mercy, and 
Goodness to His creatures. 

3. He Who created the seven heavens(5559) one above 
another; No want of proportion wilt thou see in the 
Creation of ((Allah)) Most Gracious. So turn thy vision 
again: seest thou any flaw? 

5559 Cf. 65:12, and n. 5526-5527. The heavens as they appear to our si^t seem 
to be arranged in layers one above another, and ancient astronomy accounted for 
the motions of the heavenly bodies in an elaborate scheme of spheres. What we 
are concerned with here is the order and beauty o^ the vast spaces and the 
mar\''elloiis bodies that lollow regular la\\\s ol motion in those enormous spaces in 
the visible world. IVoiii lliese we are to lorm some coiK"e])tion of the vastiy greater 
Iii\ isi[)le World, lor which we want s])ecial spiritual \isioii. 

4. Again turn thy vision(5560) a second time: (thy) 
vision will come back to thee dull and discomfited, in a 
state worn out. 

5560 Reverting to the symbolism of the external or visible world, we are asked to 
observe and study it again and again, and as minutely as our powers will allow. 
However closely we observe it, we shall find no flaw in it. Indeed the region of 
enquiry is so vast and stretches so far beyond our ken, that our eyes, aided with 
the most powerful telescopes, will confess diemsehes defeated in tiying to 
penetrate to the ultimate mysteries. We shall find no defect in Allah's handiwork: 
it is our own powers that we shall find fail to go beyond a certain compass. 

5. And we have, (from of old), adorned the lowest 
heaven(5561) with Lamps, and We have made such 
(Lamps) (as) missiles to drive(5562) away the Evil 
Ones, and have prepared for them the Penalty of the 
Blazing Fire. 



409 



The Noble Qur'an 



55GI Lowest (or, nearest) Jic^ivcn: ^qq 37:6. 

5562 The phenomenon of the shooting stars has been explained in 15:16-18, 
notes 1951-54; and in 37. 6-10 and notes thereon. (R). 

6. For those who reject their Lord (and Cherisher)(5563) 
is the Penalty of Hell: and evil Is (such). Destination. 

5563 We have seen how the fire in the stars can suggest the beauty and order of 
the external world; and yet, when it meets with resistance and disharmony, it can 
bum and destroy. So in the moral and spiritual world. What can be a greater sign 
of disharmony, and rebellion than to reject the Cherisher and Sustainer, on 
Whom our life depends, and from Whom we receive nothing but goodness? The 
l\uiishincnt, then, is Fire in its fiercest intensity', as tv^jificd in the next two verses. 

7. When they are cast therein, they will hear the 
(terrible) drawing in(5564) of its breath even as it 
blazes forth, 

5564 For sknliiq sec n. 1607 to 1 1:1{)6. I here sJmJiiq (sobs) was conti asted with 
zafir (sighs): in the one case it is the drawing in of breath, and in the other the 
emission of a deep breath. Here the latter process is represented by the verb f ara, 
to swell, to blaze forth, to gush forth. In 1 1 :40, the verb fara was applied to the 
gushing forth of the waters of the Flood: here the verb is applied to the blazir^ 
forth of the Fire of Punishment. Fire is personified: in it,s intake it has a fierce 
appetite: in the flames which it throws out, it has a fierce aggressi\'eness. And yet in 
ultimate result e\il meets the same fate, whether t>'])ifie(l by water or fire. 

8. Almost bursting with fury: Every time a Group is cast 
therein, its Keepers(5565) will ask, "Did no Warner 
come to you?" 

5SGS Cf. 39:71, n. 434H. Evciy time: it may not be the same angels who are 
guarding the gates of Hell every time new irmiates come in. The pure, innocent 
angel nature does not know the crookedness of human evil, and is surprised at so 
many human beii^s coming in for punishment: it wonders if no warnir^ was 
conveyed to men, whereas in fact men have a warning in Clear Signs during all the 
period of their probation. The Clear Signs come from Revelation, from their own 
conscience, and from all nature around them. 

9. They will say: "Yes indeed; a Warner did come to us, 
but we rejected him and said, '(Allah) never sent 
down any (Message): ye are nothing but an egregious 
delusion! "(5566) 

55Q& Allali's Signs \verc not only re;jcctc(i or defied, but tlicir \'cn" existence was 
denied. Nay, more, c\cn iheir ])ossil>i!ily was denied, and alas! nt;litc()u>> pc()])lc 
and spiritual Teachers were persecuted or mocked (36:30). They were called fools 
or madmen, or men under a delusion! 

10. They will further say: "Had we but listened or used 
our lntelligence,(5567) we should not (now) be 
among the Companions of the Blazing Fire!" 

5567 Man has himself the power given to him to distinguish good from evil, and 
he is further helped by the teachings of the great Messengers or World Teachers. 
Where such Teachers do not come into personal contact \vitli an iiidi\ i(hial or a 
generation, the true mcanii^ of their teaching can be understood l)y means ol tlie 
Reason which Allah has given to every human soul to judge by. It is failure to 
follow a man's own lights sincerely that leads to his degradation and destruction. 

11. They will then confess(5568) their sins: but far will 
be (Forgiveness) from the Companions of the Blazing 
Fire! 

5568 riie\' will then li;i\"c ])assc(l through the fire ofjudgemeni and will now he in 
tlie fire ot Punishment. The Reality will not only now be clear to them, but after 
the questionir^s of the angels they cannot even pretend to make any excuses. 
They will freely confess, but that is not repentance, for repentance implies 
amendment, and the time for repentance and amendment will have long been 
past 

12. As for those who fear their Lord unseen,(5569) for 
them is Forgiveness and a great Reward. 

5569 Sec n. 3902 lo 3.):18. Read "unseen" a(l\-crl>iall\-. To Tear the Lord is to \o\c 
llim so intenseh' that \<;>n tear to do anything which is against His Will, and you 
do it fjccause you realise Him intensely in your hearts, though you do not see Him 
with your bodily senses. Nor is it of any consequence whether other people see 
your love or the consequences that flow from your love, for your good deeds are 



for the love of Allah and not for show in the eyes of men. Such intensity of love 
obtains forgiveness for any past, and is indeed rewarded with Allah's love, which is 
immeasurabh' precious beyond any merits you may possess. 

13. And whether ye hide your word or publish It, He 
certainly has (full) knowledge, of the secrets of (all) 
hearts. 

14. Should He not know,- He that created?(5570) and He 
is the One that understands the finest mysteries (and) 
is well-acquainted (with them). 

5570 lie Who creates must necessarily know His own handiwork. But lest we 
shoiikl measure His knowledge by such imperfect knowledge as we possess. His 
knowledge is further characterised as understanding the finest mysteries and being 
well-acquainted with them (Latif and Khabir): see 22:63, n. 2844. 

15. It is He Who has made the earth manageable(5571) 
for you, so traverse ye through its tracts and enjoy of 
the Sustenance which He furnishes: but unto Him is 
the Resurrection. (5572) 

5571 DJinlul is n^ttd in 2:71 for an animal trained and tractable; here it is used to 
quality the earth, and I have translated 'manageable'. Man has managed to make 
patlis through deserts and over mountains; through rivers and seas by means of 
ships; through the air by means of airways; he has made bridges and tunnels and 
other means of communication. But this he has only been able to do because 
Allah has given him the necessary intelligence and has made the earth tractable to 
that intelligence. 

5572 In describing Allah's gifts and mercies and watchful care in this our 
temporary sojourn on this earth, it is made clear that the ultimate end is the 
Hereafter. The real Beyond, which is the goal, is the life after the Resurrection. 

16. Do ye feel secure that He Who is in heaven will not 
cause you to be swallowed up(5573) by the earth 
when it shakes (as in an earthquake)? 

5573 Cf. 17:68 and n. 2263. Also Cf. the stor>' of Qanin in 28:76-82. If we feel 
safe on land, it is because Allah has made this earth amenal>lc, inanagcal>lc and 
seniceable to us (verse 1,3 above). But if we def\' Allah and break His Law, have 
we an\' securit\', that c\en this coinparati\cly unimportant safct\' in a tleeting world 
will last? Looking at it from a purely physical point of view, have there not been 
dreadful earthquakes, typhoons, and tornadoes? 

17. Or do ye feel secure that He Who is in Heaven will not 
send against you a violent tornado(5574) (with 
showers of stones), so that ye shall know how 
(terrible) was My warning? 

5574 Cf. 17:68; and 29:40, n. 3462. Such a violent wind destroyed die wicked 
Cities which defied Lut's warning. 

18. But indeed men before them rejected (My warning): 
then how (terrible) was My rejection (of 
them)?(5575) 

5575 Cf 22:42-44, and n. 2822. 

19. Do they not observe the birds above them, (5576) 
spreading their wings and folding them in?(5577) 
None can uphold them except (Allah) Most Gracious: 
Truly (Allah) Most Gracious: Truly it is He that 
watches over all things. 

5576 The flight of birds is one of the most beautiful and wonderful tilings in 
nature. The make and arrangement of their feathers and bones, and their 
streamlined shapes, from beak to tail, arc insianrcs ol pury)osi\e adajitation. They 
soar willi oiilslrclched vyangs; thc\' (hnl ahoul wilh folded wings; their motions 
upwards and downwards, as well as dieir slabilisalion in the air, and when they rest 
on their feet, have given many ideas to man in the science and art of aeronautics. 
But who taught or gave to birds this wonderflil adaptation? None but Allah, 
Whose infinite Mercy provides for every creature just those conditions which are 
best adapted for its life. 

5577 In the Ai ahir. iIk rc is an artistic touch which it is not possible to reproduce 
in die translation. Snilnt (spreading tlieir wings) is in the form of the active 
participle, suggesting the continuous soaring on outspread wings; while vHqlndna 
(folding them in) is in the Aorist form, suggesting die spasmodic flapping of wings. 



410 



The Noble Qur'an 



20. Nay, who is there that can help you, (even as) an 
army,(5578} besides (Allah) Most Merciful? In nothing 
but delusion are the Unbelievers. 

5578 Not the greatest army that man can muster is of any use against the Wrath of 
Allah: while the constant watchful care of Allah is all-in-all to us, and we can never 
do without it If the godless wander about in search for blessings otherwise than in 
the Mercy and Grace of Allah, they are wandering in vain delusions. 

21. Or who is there that can provide you(5579) with 
Sustenance if He were to withhold His provision? Nay, 
they obstinately persist in insolent impiety and flight 
(from the Truth). 

5579 "Sustenance" here, as elsewhere, (e.g., in 16:73, n. 210.3), refers to all that is 
necessaiy to sustiin and develop life in all its phases, s])inUi;iI and mental, as well 
as physical. Allah Most Gracious is the Souree of all our Suslciianee, and if we 
I)ersist in looking lo Vaiiilics lor our Sustenance, we are pursuing a unrage, and, if 
we examine tlie matter, we are only following obstinate impulses ot rebellion and 
impiety. 

22. Is then one who walks headlong, with his face(5580) 
grovelling, better guided,- or one who walks(5581) 
evenly on a Straight Way? 

5580 Cf. 27:90, and n. 3320. The man of probity is the man who walks evenly on 
a Straight Way , his feet guided by Allah's Light and his heart sustained by Allah's 
Mercy. The man who chooses evil grovels, with his face down, in paths of 
Darkness, stumbling on the way, and in constant distrusi and lear, the fear of Evil. 
The two kinds of men are poles apart, although they live on the same earth, see 
the same Signs, and are fed with the same Mercies from Allah. 

5581 Like Abraham trying to guide his unbelieving father: Cf. 19:43. 

23. Say: "It is He Who(5582) has created you (and 
made(5583) you grow), and made for you the 
faculties of hearing, seeing, feeling and 
understanding: little thanks it is ye give. 

5582 The Teacher is asked to draw constant attention to Allah, the source of all 
growth and de\'elopment, the Giver of the faculties by which we can judge and 
attain lo higher and higher spiritual dignit>'. And yet, such is our self-will, we use 
our faeulties for wrong purposes and thus show our ingratitude to Allah. 

5583 For ansha'seen. 923 to 6:98. 

24. Say: "It is He Who has multiplied you through the 
earth,(5584) and to Him shall ye be gathered 
together." 

5584 Mankind, from one set of parents, has been multiplied and scattered 
through the earth. Men have not only multiplied in numbers, but they have 
developed different languages and eharacteristics, inner and outer. But they will all 
be gathered together at the End of Things, when the misehief ereated by the 
w rong exereise of man's will will be cancelled, and the Truth of Allah will reign 
iuii\"ersally. 

25. They ask: When will this promise be (fulfilled)? - If 
ye are telling(5585) the truth. 

5585 The Unbelievers are sceptical, but they are answered in the next two verses. 



26. Say: "As to the knowledge of the time, it is with Allah 
alone:(5586) I am (sent) only to warn plainly in 
public." 

5586 The Judgement is certain to come. But when it will exaetly eome, is known 
to Allah alone. The Prophet's duty is to proclaim that fact openly and clearly. It is 
not for him to punish or to hasten the punishment of evil. Cf. 22:47-49. 

27. At length, when they see it close at hand,(5587) 
grieved will be the faces of the Unbelievers, and it will 
be said (to them): "This is (the promise 
fulfilled),(5588) which ye were calling for!" 

5587 "It", i.e., the fulfilment of the promise, the Day of Judgement When it is 
ariually in sight, then the Unbelievers realise that those whom they used to laugh 
at lor ilicir Faith were in the right, and that they themselves, the sceptics, were 
terribly in the wrong. 

5588 They had defiandy asked for it Now that it has come near, and it is too late 
for repentance, there is "weeping and gnashing of teeth*. 

28. Say: "See ye?- If Allah were to destroy me, and those 
with me,(5589) or if He bestows His Mercy on us,- yet 
who can deliver the Unbelievers from a grievous 
Penalty?" 

5589 The sceptics might say and do say to the righteous: "Ah well! if calamities 
come, they involve the good wv&i the bad, just as you say that Allah showers His 
mercies on both good and e\il!" The answer is: "Don't y(Ju worry about us: e\"en 
supposing we are destRn ed, with all who belie\'e with us, is that any consolation to 
yoiii' Your ^ins nuisl iiring on \()u sullering, and nothing can ward it oli. II we get 
any sorrows or sutierings, we take diem as a mere uial to make us better, tor we 
believe in Allah's goodness and we put our trust in Him." See next verse. 

29. Say: "He is ((Allah)) Most Gracious: We have 
believed in Him, and on Him have we put our trust: So, 
soon will ye know(5590) which (of us) it is that is in 
manifest error." 

5590 See the end of the last note. "Our Faith tells us that Allah will deliver us from 
all harm if we sincerely repent and lead righteous lives. You, Unbelievers, have no 
such hope. When the real adjustment of values is established, you will soon see 
whetlier we were in the WTong or you!" 

30. Say: "See ye?- If your stream be some morning 
lost(5591) (in the underground earth), who then can 
supply you with clear-flowing water?" 

5591 The Surah is elosed with a ])arable, taken Ironi a \ital laet of oiu' physical 
liic, and leading u[) to the understanding ol our spiriiual lile. In our daih' Hie, what 
would happen if we woke up some fine morning to find diat the sources and 
sprir^s of our water supply had disappeared and gone down into the hollows of 
the earth? Nothing could save our life. Without water we cannot live, and water 
cannot rise above its level, but always seeks a lower level. So in spiritual life. Its 
sources and springs are in the divine wisdom that flows from on high. Allah is the 
real source of that life, as He is of all forms of life. We must seek His Grace and 
Mercy. We cannot find grace or mercy or blessing from anjlhing lower. His 
Wisdom and Mere\' are like Iresh clear-tlowing spring water, not hke the muddy 
murky wisdom and goodness o! ihis lower world which is only relative, and which 
often hampers life rather than advances it. 



411 



The Noble Qur'an 



68 . Al Qalam (The Pen) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Nun.(5592-A) By the Pen(5593) and the (Record) 
which (men) write,- 

5592-A See note above. 
55935593 

2. Thou art not, by the Grace of thy Lord, mad or 
possessed. (5594) 

5594 People usually call anyone mad whose standards are different from their 
own. And m;ulncss is believed by superstitious people to be due to demoniacal 
possession, an idea disliiictly in the minds of the New Testament writers: for Luke 
speaks of a man from whom the "devils" were cast out, as being then "clothed, and 
in his right mind." (Luke, 8:35). (R). 

3. Nay, verily for thee is a Reward unfailing:(5595) 

5595 Instead of being out of his right mind, the Prophet of Allah had been raised 
to a great spiritual dignity, a reward that was not like an earthly reward that passes 
awa\', but one that was in the ven' core of his being, and would never fail him in 
an\' circumstances. He was really granted a nature and character far above the 
shatts of griet or sutlering, slander or persecution. 

4. And thou (standest) on an exalted standard of 
character. 

5. Soon wilt thou see,(5596) and they will see, 

5596 Though Al Mustata's nature raised him abo\"e the pett\' spite of his 
contem])oraries, an a|)peal is made to their reason and to the logic of events. Was 
it not his accusers that were really mad? What happened to Al Walid ibn Al 
Muglia>Tali, or Abu jahl, or Abu Lahab?-and to Allah's Messer^er and those who 
followed his guidance? The world's history gives the answer. And the appeal is not 
only to his contemporaries, but for all time. 

6. Which of you is afflicted with madness. 

7. Verily it is thy Lord that knoweth best, which (among 
men) hath strayed from His Path: and He knoweth 
best(5597) those who receive (true) Guidance. 

5597 Men set up false standards <)f judgement. The right standard is that of Allah. 
For His Knowledge is conijjiete and all-embracing; He reads hidden motives as 
well as things tlial a])i>ear beiore men's sight; and lie knows the past history in 
which the roots of present actions are embedded, as well as the future 
consequences of present actions. 

8. So hearken not to those who deny (the Truth). (5598) 

5598 The enemies of Allah's truth are sometimes self-deceived. But quite often 
they have a glimmering of the truth in spite of their desire to shut their eyes. Then 
they compromise, and they wtjuld like the preachers of inconvenient truths to 
compRjmise with them. On tliose terms tliere would be mutual laudation. This 
easy path of making the best of both worlds is a real danger or temptation to the 
l>cst o! us, and we must be on our guard against it il we woukl realh' enter into tiie 
company of tlie Righteous who submit their vnlls to the Will of Allali. Abu Jahl 
freely offered impossible compromises to the Prophet 

9. Their desire is that thou shouldst be pliant: so would 
they be pliant. 

10. Heed not the type of despicable men,-(5599) ready 
with oaths,(5600) 

5599 The type of each of these hateful qualities is not uncommon, though the 
combination of all in one man makes him peculiarly despicable, as was Al WalTd 



ibn Al Mughiyrah, who was a riugleader in caliminiating our Pro])hct and wlio 
came to an evil end not long after the battie of Badr, in which he received injuries. 

5600 It is only liars who swear on all occasions, small or great, because their 
ordinary word is not believed in. The true man's word, according to the proverb, 
is as good as his bond. 

11. A slanderer, going about with calumnies, 

12. (Habitually) hindering (all) good, transgressing 
beyond bounds, deep in sin, 

13. Violent (and cruel),-(5601) with all that, base-born,- 

.5501 Besides the sell-dccener aud the easy-going man, there is a tliird t\'pe, even 
more degraded. He IvAh no idea ol truth or sincerity". He is ready to swear 
lnend^>hip willi c\"er\()nc and fidelif}" lo e\"er\' cause. But at the same moment he 
will slander aud barkbile. and cause uiischiel e\en betiveen good hut credulous 
persons. L\il seems to be his good, and good his evil. He will not (miy pursue evil 
courses himself but prevent other people from doing right When checked, he 
resorts to violence. In any case, he will intrude where he has no right, claimii^ 
relationshi]) or power or consideration in circles which would gladly disown him. 
I le is \ aiu of his weaUh or because he has a large following at his beck and call. 
Religiou i>, to liiui merely old-fashioned superstition. 

14. Because(5602) he possesses wealth and (numerous) 
sons. 

5602 Bccnusc /?wr connect witii heed not hi verse 10, or witii violent mid eruel in 
verse 13. In die former case, we construe: 'Pay no attention to despicable men of 
the character described, simply because they happen to have wealth or influence, 
or much backing in manpower'. In the latter case, we construe: the fellow is violent 
and cruel, because he is puffed up with his wealth or riches or backing in 
manpower'. In the eyes of Allah such a man is in any case branded and marked 
out as a sinner. 

15. When to him are rehearsed Our Signs,(5603) "Tales 
of the ancients",(5604) he cries! 

5603 Allah's Signs, l>y which He calls us, are e\"er\where— in nature and in our 
very lieai t and soul. In Revelation, every verse is a Sign, for it stands s>mbolically 
for far more than it says. "Sign" (Ayah) thus becomes a technical term for a verse of 
the Qur'an. 

5604 Cf. 6:2 J. 

16. Soon shall We brand (the beast) on the snout!(5605) 

5605 LileralK. proho^c'is. ilie most sensiti\'e limb of llie elephant. The sinner 
makes hiui^eli a beast and can ouK' l>e controlled h\ Ins suoui. 

17. Verily We have tried them as We tried the People of 
the Garden, (5606) when they resolved to gather the 
fruits of the (garden) in the morning. 

5606 "W^y do the wicked flourish?" is a question asked in all ages. The answer is 
not simple. It must refer to (1) die choice left to man's vrill, (2) his moral 
responsibility, (8) the need of his tuning his will to Allah's Will, (4) the long- 
suffering qualit\' of Allah, which allows the widest |)ossible chance for the 
Operation of (.')) Ilis Merc\', and (5) in (he last resort, to die nature of s])iritual 
Punishment, which is not a mereh' abrupt or arl)itran" act, but a long, gradual 
process, in which there is room for re])eutaiice at e\"ery stage. All tlie^c ])oinl>, are 
illustrated in the remarkable Parable ot die People ot the Garden, which also 
illusttates the greed, selfishness, and heedlessness of man, as well as his tendency 
to throw the blame on others if he can but think of a scapegoat. All these foibles 
are shown, but the Mercy of Allah is boundless, and e\ en after the \\'orst sins and 
punishments, there may be hope of an even better orchard than die one k>st, if 
only the repentance is true, and there is complete surrender to Allah's \\ ill. But if, 
in s])ite ot all this, there is no surrender oi the will, then, indeed, the ]>unislinient 
in the Hereafter is sometiiing incomparably gi eater than the littie calamities in the 
Parable. 



412 



The Noble 



Q u r ' a n 



18. But made no reservation, ("If it be Allali.s 
Will").(5607) 

5607 We must always remember, in all our plans, that they depend for then- 
success on how far they accord with Allah's Will and Plan. His universal Will is 
supreme over all affairs. These foolish men had a secret plan to defraud the poor 
of their just rights, but they were put into a position where they could not do so. In 
trying to frustrate others, they were themselves frustrated. 

19. Then there came on the (garden) a visitation from 
thy Lord,(5608) (which swept away) all around, while 
they were asleep. 

.5608 It \\as ;i iLiiihlc ^Unm that l)lc\v down and destroyed the fruits and the trees. 
The w hole place was changed onl ol all recognition. 

20. So the (garden) became, by the morning, like a dark 
and desolate spot, (whose fruit had been gathered). 

21. As the morning broke, they called out, one to 
a not he r,- 

22. "Go ye to your tilth (betimes) in the morning,(5609) 
if ye would gather the fruits." 

5609 Awakening from sleep, the\' were not aware mat the garden had [)een 
destroyed by the stonn overnight. Uliey were in tlieir own selfish dreams: by going 
very early, they thought they could cheat the poor of their share. See next note. 

23. So they departed, conversing in secret low tones, 
(saying)- 

24. "Let not a single indigent(5610) person break in 
upon you into the (garden) this day." 

5610 The poor man has a right in the harvest— whether as a gleaner or as an 
artisan or a menial in an Eastern village. The rich owners of the orchard in the 
Parable wanted to steal a march at an early hour and defeat this right, but their 
greed was ]nmislied, so that it led to a greater loss to theniseh es. They wanted to 
cheat l)ul had not the eonrage to face those they cheated, and by being in the field 
l)clore an\<)ne was n]) they wanted to make it ap[)ear to the world that they were 
unconseions oi an\' rights the\' were trampling on. 

25. And they opened the morning, strong in an (unjust) 
resolve. 

26. But when they saw the (garden), they said: "We have 
surely lost our way:(5611) 

5611 Their fond tlreams were tlispelled when they found tliat tlie garden had 
been changed out of all recognition. It was as if they had come to some place 
other then their own smiling garden. Where they had expected to reap a rich 
harvest, there was only a howling wilderness. They reflected. Their first thought 
was of their own personal loss, the loss of their labour and the loss of their capital. 
They had plotted to keep out others from the fruits: now, as it happened, the loss 
was their own. 

27. "Indeed we are shut out (of the fruits of our 
labour)!"(5612) 

.5612 (Yl')(r.67. Also see last note. 

28. Said one of them, more just (than the rest):(5613) 
"Did I not say to you. Why not glorify ((Allah))?'" 

5613 This was not necessarily a righteous man, but there are degrees in guilt. He 
had warned them, but he had joined in their unjust design. 

29. They said: "Glory to our Lord! Verily we have been 
doing wrong!" 

30. Then they turned, one against another, in 
reproach. (5614) 

5614 When greed or injustice is punished people are ready to throw the blame on 
others. In this case, one particular individual may have seen the moral guilt of 



defying the Will of Allah and the right of man, but if he shared in the enterprise in 
the hope of profit, he could not get out of all responsibility. 

31. They said: "Alas for us! We have indeed 
transgressed! 

32. "It may be that our Lord will give us in exchange a 
better (garden) than this: for we do turn to Him (in 
repentance)!"(5615) 

5615 If the repentance was true, there was hope. For Allah often turns a great evil 
to our good. If not true, they only added hypocrisy to their other sins. 

The Parable presupposes that tlie garden came into the possession of selfish men, 
who were so puffed up with their good fortune that they forgot Allah. That meant 
that they also became harsh to their fellow-creatures. In their arrogance they 
plotted to get up early and defeat the claims of the poor at harvest time. They 
found their garden destroyed by a storm. Some reproached others, but those who 
sincerely repented obtained mercy. The "belter garden" may ha\e been the same 
garden, flourishing in a future season under Allah's giit oi abnndanee. 

33. Such is the Punishment (in this life); but greater is 
the Punishment(5616) in the Hereafter,- if only they 
knew! 

5616 Even in this life the pnnishmeni lor heedless or selfish arrogance and sin 
comes suddenly when we lca>>l expect it. But there is always room lor Allah's 
Mercy if we sincerely repent. II the Punishment in diis lile seems to us so 
Stupefying, how much worse will it be in the Hereafter, when the Punishment will 
not be only for a limited time, and the time for repentance will have passed? 

34. Verily, for the Righteous, are Gardens of 
Delight,(5617) in the Presence of their Lord. 

5617 All svmhols ol delighl, exjiressed in terms of sense, are spirituahzed by their 
being relerred to ihc presence of Allah, l lie Garden is a joy, but the joy of this 
spiritual (larden is the sense ol nearness to Allah. (R). 

35. Shall We then treat the People of Faith like the 
People of Sin?(5618) 

5618 The spiritual arrogance which rejects faith in Allah is perhaps the worst Sin, 
because it makes itself impervious to the Mercy of Allah, as a bed of clay is 
impervious to the absorption of water. It sets up its own standards and its own will, 
but how can it measure or bind the Will of Allah? It sets up its own fetishes— idols, 
[jriests. gods, or godlings. Hie fetishes iiia\' be even God-gi\"eii gifts or faculties. 
Intellect ur Science, il pushed u]) to the position ol idols. II tlie\" arc made ri\als to 
Allah, (Question diem: Will they solve Allah's mysteries, or even die mysteries of 
Life and Soul? 

36. What is the matter with you? How judge ye? 

37. Or have ye a book through which ye learn- 

38. That ye shall have, through it whatever ye 
choose?(5619) 

5619 It is clearly against bodi logic and justice that men of righteousness should 
have the same End as men of sin. Even in this Ufe, man cannot command 
whatever he chooses, though he is allowed a Umited freedom of choice. How can 
he expect such a thing under a reign of perfect Justice and Truth? 

39. Or have ye Covenants with Us to oath,(5620) 
reaching to the Day of Judgment, (providing) that ye 
shall have whatever ye shall demand? 

5620 Nor can the Pagans plead that they have an\' special Covenants with Allah 
which give them a favoured position above other mortals. The "Chosen Race" idea 
of the Jews is also condemned. It is <]uite true that a certain race or gionj), on 
aeconiit ot special aptitude may be chosen Allah to uphold His triitli and 
preach it. But this is conditional on their lollowiiig iVIIali's Law. As soon as diey 
become arrogant and selfish, they lose that position. They cannot have a perpetual 
and unconditional lease till the Day of Jutlgement. 

40. Ask thou of them, which of them will stand surety for 
that! 



413 



The Noble Qur'an 



41. Or have they some "Partners" (in Godhead)?(5621) 
Then let them produce their "partners", if they are 
truthful! 

5621 "Partners " in Godhead: as in the doctrine of the Trinity, or indeed in any 
form of polytheism. Such a doctrine destroys the cardinal doctrine of the Unity of 
Allah. 

42. The Day that the shank(5622) shall be laid bare, and 
they shall be summoned to prostrate in adoration, but 
they shall not be able,- 

5622 The Day that the Shin shall he Inid bare, th;it is, when men arc confronted 
with the stark reality of the Day of Judgement. On that occasion men will be 
summoned to adoration, not nccessarlK' in words, hut by the logic of tacts, when 
the Reality will be iuUy manilcsl: the (Jlor\' will l)e too dazzling for the 
Unbelievers, whose past deliberate refusal, when they had freedom to choose, and 
yet rejected, will stand in their way. (R). 

43. Their eyes will be(5623) cast down,- ignominy will 
cover them; seeing that they had been summoned 
aforetime to prostate in adoration, while they were in 
good shape,(5624) (and had refused). 

5623 Their past memories, combined with their present position, will then fill 
them with a sense ol the deepest dismay and humiliation. See last note. 

5624 Salimun: whole, in full possession of the power of judgement and will; not 
constrained, as they now will be, by the Punishment staring them full in the face. 

44. Then leave Me(5625) alone with such as reject this 
Message: by degrees shall We punish them from 
directions they perceive not. (5626) 

5625 Notice the transition between "Me" and "W e" in this verse, and again to T 
and "My* in the next verse. The first person plural ordinarily used in the Holy 
Qur'an as Allah's Word, is the plural of respect In Royal decrees the first person 
plural is similarly used. When the first person singular is used, it marks some 
special personal relation, either of Mercy or favours (as in 2:38 or 2:150) or of 
punishment, as here. (Cf.rv. 56 to 2:38). 

5626 Cf. 7:182. We must not be impatient if we see the wicked flourish. It may be 
that the very appearance of flourishing here may be a part of the Punishment 
There may be an eventual punishment by a sort of Cataclysm; but evolutionary 
punishment is gradual and sure. Allah may punish wicked people by granting 
them resyjite and providing them worldly benefits in abundance, which encourages 
them in sin and transgression. So when they are finally seized by the Wrath ol 
Allah they are caught suddenly and utterly unprepared, as it were, red-handed 
while engrossed in disbelief, a life of impiety and open revolt against their Lord! 
(R>. 

45. A (long) respite will I grant them: truly powerful is 
My Plan. 

46. Or is it that thou dost ask them for a reward,(5627) 
so that they are burdened with a load of debt?- 

5627 a. ,52:40 n. ,')()74. It costs die Unbelievers notiiing to hear tlie Preacher, tor 
the Preacher asks for no reward, and indeed suffiers for their benefit The 
Preacher need not look even for appreciation or conversions. Al Mustafa is 
addressed in the first instance, but there is always a universal inteiiJietation. The 
righteous man asks for no reward for his pleaching or example: if he did, die 
value would be too great for the world to pay for. The Unbehevers behave as if 



they had the secret of the Unseen, but they are empty triflers, for, if they only tried 
to formulate spiritual laws, they would fail. 

47. Or that the Unseen(5628) is in their hands, so that 
they can write it down? 

5628 Ct. ,'32:41, n. ,>07,>. The llnseen is ceitiiinly not within their knowledge or 
control. If it were, they could clearly write it down tor their own guidance or the 
guidance of others. They should listen to the words of inspiration, sent by the 
Knower of all thirds. 

48. So wait with patience for the Command of thy Lord, 
and be not like the Companion(5629) of the Fish,- 
when he cried out in agony. 

5629 This was Dhu al Nun, or Jonah, for whom see n. 2744 to 21:87-88. Cf. also 
37:139-148 and the notes there. Jonah was asked to preach to the people of 
Nineveh , a wicked He met with hostility and persecution, fled from his 
enemies, and t<K)k a boat. He was caught in a storm and thrown into the sea. He 
was swallowed by a iisii or whale, but he re[)ented in his li\ing prison, and was 
torgi\"en. Bui the peo])le ol Nine\eli were also forgiven, ior lhe\', too, re])ented. 
Here is a double allegoiy of Allah's mercy and forgiveness, and a commaird to 
patience, and complete and joyful submission to the Will of Allah. 

49. Had not Grace from his Lord reached him, he would 
indeed have been cast off on the naked(5630) shore, 
in disgrace. 

5630 Cf. 37:145-146, and n. 4126. 

50. Thus did his Lord(5631) choose him and make him of 
the Company of the Righteous. (5632) 

5631 Jonah was chosen b\' Allah's Grace and Mercy to be Allah's Prophet to 
Ninc\eli . 11 in his human lrai!l\" he lost a little ])aticncc, he sullercd his 
]niinsliincnt, hut lii>> true and >>incerc rc])cnlancc and recognition ol Allah's 
goodness and mercy restored him from his physical and mental disUess, and trom 
the obscuration of the spiritual light in him. 

5632 Cf. 1:()!), n. .^Hf). In the beautiful Fellowship of the Righteous tiiere is room 
tor all, of e\er\" grade of spiritual advaiicemeni, [roiii llie highest to the most 
ordinary. But, as m democralic politics e\"ery cilizcii's rights and status have 
coniplete recognition, so, in llic s])inlual f ellowship, //jc badge ot Righteousness is 
the bond, e\"en lliough there nia\' l>e higher degrees ot knowledge or experience. 

51. And the Unbelievers would almost trip thee up(5633) 
with their eyes when they hear the Message; and they 
say: "Surely he is possessed!" 

5633 ilie eyes ot evil men look at a good man as it they would "eat him up", or 
trip him up or disturb him from his position of stability or firmness. They use all 
sorts of terms of abuse-"madman" or "one possessed by an evil spirit", and so on. 
Cf. ()8:2 above, and n. 5594. But the good man is unmoved, and takes his even 
course. The Message of Allah is true and will endure, and it is a Message to all 
Crealion. 

52. But it is nothing less than a Message(5634) to all the 
worlds. 

5634 1'liis is the exU'cnie antithesis io madness or demoniacal possession. So tar 
from the Prophet uttering words disjointed or likely to harm people, he was 
bringing the Message of true Reality, which was to be cure of all evil, in every kind 
of world. For the different kinds of worlds see n. 20 to 1:2. 



414 



The Noble Qur'an 



69. Al Haqqah (The Sure Reality) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. The Sure Reality>(5635) 

5635 Al Kn(j(j;ih; the sure Tnith: the Event tli;tt must inevitably eonie to jiass; the 
stMte in whieh all falsehood and pretence will \anish, and the absolute 'IVutb will 
be laid bare. Fhe (Question in the three verses raise an air of mysteiy. U he 
solution is suggested in what happened to Thamud and 'Ad, and other people of 
antiquity, who disregarded the Truth of Allah and came to violent end, even in 
this life-symbolically suggestir^ the great Cataclysm of the Hereafter, the Day of 
Doom. 

2. What is the Sure Reality? 

3. And what will maice thee realise what the Sure 
Reality is? 

4. The Thamud(5636) and the 'Ad People (branded) as 
false the Stunning Calamity!(5637) 

5636 For these two peoples of antiquity, see n. 1043 to 7:73, and n. 1040 to 7:65. 

5637 Another deserijition of the terrible Day of Judgement This word Qaii'ah 
nlso occm s as the tide ol S. 101. 

5. But the Thamud,- they were destroyed by a terrible 
Storm(5638) of thunder and lightning! 

5638 Thamud were addicted to class arrogance. They oppressed the poor. The 
prophet Salih preached to them, and put forward a wonderful she-camel as 
symbol of the rights of the poor, but they hamstrur^ her. See n. 1044 to 7:73. 
They were destroyed in a mighty calamity, an earthquake accompanying a 
terrible thunderstorm. 

6. And the 'Ad-(5639] they were destroyed by a furious 
Wind, exceedingly violent; 

5639 Ad were an unjust people s])oilt In' their ])ros])cril\'. I'he ]>ro])liet I hid 
preached to them in vain. They were apparently destioyed by a terrible blast of 
wind. See n. 1040 to 7:65. See also 41:15-16, n. 4483, and 54:19, n. 5144. 

7. He made it rage against them seven nights and eight 
days in succession: so that thou couldst see the 
(whole) people lying prostrate in its (path), as they 
had been roots of hollow palm trees(5640) tumbled 
down! 

5640 A graphic simile. Dead men all lying about like hollow trunks of palm trees 
with their roots exposed! The Ad were reputed to be of a tall stature. 

8. Then seest thou any of them left surviving?(5641) 

5641 The calaniit)' was thorongli. Ad were destroyed, and then Thamud, and 
only ihe tradition oi them was leh l>ehind. See the references in n. JfiHfi. 

9. And Pharaoh,(5642) and those before him,(5643) 
and the Cities Overthrown,(5644) committed habitual 
Sin. 

5642 Pharaoh's Messenger was Moses. Sec die story in 7:103-137 and the notes 
there. Pharaoh was inordinately proud, and his fall was proportionately great: it 
gradually extended to his dynasty and his people: See Appendix V of S. 7. 

5643 11 we lollow the seijucnrc ol ])eoples whose sins destroyed them, as 
mentioned m 7:.)9-l.)8, we hc^nx with iNoali, then ha\e Ad, and Thamud, then 
the Cities ot die Plain, then Midiaii, dien the peo])le \\hose ])ropliet was Moses 
(who occupies a central place in the canvas), and tlien the Pagan Quraysh, to 
whom came the last and the greatest of the prophets, our Prophet Muhammad. 
This is the chronological sequence. Here there is no detail, nor even complete 



mention. But Noaii is alluded to last, and 'Ad and 1 li;inind incntioncd [irst, 
because the latter hvo belong to Arab tradition, and this is specially addressed to 
the Pagans of Makkali. Pharaoh is mentioned rather than Moses for the same 
reason, and aii\' others are "those betore Pharaoh". 

5644 77;f Cities Ovcrtliromi: Sodom and Gomorrali, Cities of the Plain, to 
whom Lot preached see 9:70, n. IHHO; and 7:80-84, n. 1049. 

10. And disobeyed (each) the messenger of their Lord; 
so He punished them with an abundant Penalty. 

11. We, when the water (of Noah's Flood) overflowed 
beyond its limitS/(5645) carried you (mankind), in 
the floating (Ark), 

5645 It was a wides]>read Flood. Cf. 7:,>9-f)4; also 11:2,>-19. Noah was ridiculed 
lor his pre])araUons lor the Flood: see 11:88, n. l,j'-il. But Allah had 
commanded him to l)uild an Ark , in order that mankind should be sa\ed Irom 
perishing in the Flood. But only diose ot F aidi got into the Ark and were saved. 
As the Ark was built to Allah's command, Allah "carried you (mankind) in the 
floating ( Ark (R). 

12. That We might make it a Message(5646) unto you, 
and that ears (that should hear the tale and) retain 
its memory should bear its (lessons) in 
remembrance.(5647) 

5646 It was a memorial for all time, to show that evil meets with its punishment, 
but the good are saved by the mercy of Allah. 

5647 Cf. the l)iblifal phrase, "lie that hath ears to hear, let him hear" (Matt. 
11:15). But tlie phrase used here has a more complicated import. An ear may 
hear, but for want of will in the hearer the hearer may not wish, for the future or 
for all time, to retain the memory of the lessons he has heard, even though for 
the time being he was impressed by it The penetration of the Truth has to be far 
deeper and subtier, and this is desired here. 

13. Then, when one blast is sounded on the 
Trumpet,(5648) 

5648 We now come to the Inevitable Event, the Day of Judgement, the theme of 
this Surah. This is the first Blast referred to in 39:68, n. 4343. 

14. And the earth is moved, and its mountains,(5649) 
and they are crushed to powder at one stroke,- 

5649 The whole of our visible world, as we now know it, will pass away, and a 
new world will come into being. The mountains are specially mentioned, 
because they stand as a type of hardness, size, and durability. They will be 
"crushed to powder", i.e., lose their form and beir^ at one stroke (Cf. 89:21). 

15. On that Day shall the (Great) Event come to pass. 

16. And the sky will be rent asunder, for it will that Day 
be flimsy, 

17. And the angels will be on its sides,(5650) and eight 
will, that Day, bear the Throne(5651) of thy Lord 
above them. 

5650 The whole picture is painted in graphic poetical images, to indicate that 
which cannot be adecjuately described in words, and which indeed our human 
faculties with their present limited powers are not ready to comprehend. The 
angels will be on all sides, arrayed in ranks upon ranks, and the 'Flirone of the 
Lord on high will be borne by eiglil angels (or eight ro\vs ol angels). 'Fliat will be 
die Day when Justice will be fully established and man be mustered to his Lord 
for reckoning. (R). 

5651 The number eight has perhaps no special significance, unless it be \rith 
reference to tlie shape of die 'Flirone or the number ol the angels. Flie Oriental 
Throne is often octagonal, and its bearers would be one at each corner. (R). 



415 



The Noble Qur'an 



18. That Day shall ye be brought to Judgment: not an 
act of yours that ye hide will be hidden. 

19. Then he that will be given his Record in his right 
hand(5652) will say: "Ah here! Read ye my Record! 

5652 Cf. 17:71, where the rii^hteous are desmhed as those wlio are gheii their 
record in their right hand at judgement. In ,'>f):27, 88, and otlier passages, tlie 
righteous are called "Companions of the Right Hand". 

20. "I did really understand(5653) that my Account 
would (One Day) reach me!" 

5653 The righteous <)ne rejoices that the faith he had during this world's life was 
fully justified, and is now actually realised hetore him. lie (iiiite iniderstood and 
hclic\ed that good and evil must meet widi their due eonse(}uences in the 
Hereafter, however much appearances may have been against it in the life in the 
lower world, "in the days that are gone." 

21. And he will be in a life of Bliss, 

22. In a Garden on high, 

23. The Fruits whereof(5654) (will hang in bunches) low 
and near. 

5654 The s>mbolism is tliat ot ripe, luscious grapes, h;mging low in hea\'y 
bunches, so near that they could be gathered and enjoyed in dignified ease. Cf. 
also 55:54 and 76:14. 

24. "Eat ye and drink ye, with full satisfaction; because 
of the (good) that ye sent before you,(5655) in the 
days that are gone!"(5656) 

5^5 Cf. 2:1 10: "Whatever good ye send forth for your souls before you, ye shall 
find it with Allah: fi)r Allah sees well all that ye do." 

It will be a wholly new world, a new eaitli and a new heaven, when the 
blessed might well think with calm relief of "the days that are gone*. Cf. 14:48, 
and n. 1925. Even Time and Space will be no more, so that any ideas that we 
may form here will be found to have become wholly obsolete by them. 

25. And he that will be given his Record in his left 
hand,(5657) will say: "Ah! Would that my Record had 
not been given to me! 

5657 This is in contrast to the righteous ones who will receive their record in 
their right hand. Cf. 69:19, n. 5652. The righteous are glad when they remember 
their past: their memory is itself a precious possession. The unjust are in agony 
when they remember their past Their memory is itself a grievous punishment 

26. "And that I had never realised how my account 
(stood)! 

27. "Ah! Would that (Death)(5658) had made an end of 
me! 

5658 riic death a>, Iriiin this lile was but a transition into a new world, 'fliey 
would wish that thai dealli had been ihe end ot all things, l)ut it will not be. 

28. "Of no profit to me has been my wealth! 

29. "My power has perished from me!". ..(5659) 

The intensest agony is when the soul loses power over itself, when the 
fjcrsonality tries to realise itself in new cxmditions and cannot: this is life in death. 

30. (The stern command will say): "Seize ye him, and 
bind ye him,(5660) 

5660 Perhaps the word for '[>ind' should be construed: 'bind his hands round his 
neck, to remind him tliat his hands when tliey were tree were closed to all acts of 
charity and merc^: Cf. 17:29. 

31. "And burn ye him in the Blazing Fire. 



32. "Further, make him march in a chain, whereof(5661) 
the length is seventy cubits! 

5661 The sinfijl men who will be given their record on the Day of Judgement in 
their left hands will be in utter despair. Their power and authority which they 
misused to perpetrate injustice and oppression will be gone. The wealth that had 
made them turn a deaf ear to the call of truth will be no more. They will cry out 
in agony, "O would that we were never raised again! () would diat death had 
obliterated us once for all". But these cries will be of no avail. They will be 
seized, bound in chains and thrown into the Blazing Fire for their crimes against 
Allah and man. [Eds.|. 

33. "This was he that would not believe(5662) in Allah 
Most High. 

5662 The grip of sin was fastened on sinners because they forsook Allah. They 
ran after their own lusts and worshipped them or they ran after Allah's creatures, 
ignoring Him Who is the cause and source of all good. 

34. "And would not encourage(5663) the feeding of the 
indigent! 

5663 Cf 107:3; 89:18. 'fhc iHaeliral resull oi' iheir rebellion against the Cod of 
Mercy was that their synipalhies dried up. Not only did they not help or feed 
those in need, bul ihey hindered others trom doir^ SO. And they have neither 
triend nor s\in])alh\' (iood) in ihe llereafler. 

35. "So no friend hath he here this Day. 

36. "Nor hath he any food except the corruption(5664) 
from the washing of wounds, 

5664 They wounded many people by their cruelty and injustice in this life, and it 
is befitting that they should have no food other than "the corruption from the 
washing of wounds". (R). 

37. "Which none do eat but those in sin." 

38. So I do call to witness(5665) what ye see. 

This is an a<liuralion in the same torni as that which occurs in ,')6:7,'>, 70:40, 
90:1, and elsewhere. Allah's Word is the quintessence oi Trulh. But what if 
someone doubts whedier a particular message is Allalis Word communicated 
through His Messenger, or merely an imaginary tale presented by a poet, or a 
soothsayer's vain prophecy? Then we have to examine it in the light of our 
highest spiritual faculties. The witness to that Word is what we know in the 
visible world, in which falsehood in the long run gives place to truth, and what we 
know in the invisible world, through our highest spiritual faculties. We are asked 
to examine and test it in both these ways. 

39. And what ye see not, 

40. That this is verily the word of an honoured 
messenger;(5666) 

5666 Honoured messenger: one dial is worthy of honour on account of the 
purity- ot his lite, and may l>e relied upon not to invent things but to give the true 
inner experiences of his soul in Re\elation. 

41. It is not the word of a poet:(5667) little it is ye 
believe! 

■5667 A poet draws upon his imagination, and the subjective factor is so stror^ 
that though we may learn much from him, we cannot believe as facts the 
wonderful tales he has to tell. And the poet who is not a Seer is merely a vulgar 
votary of exaggerations and falsehoods. 

42. Nor is it the word of a soothsayer:(5668) little 
admonition it is ye receive. 

■5668 A sootlisayer merely pretends to foretell future events of no profound 
Spiritual consequence. Most of his prophecies are frauds, and none of them is 
meant to teach lessons of real admonition. Such admonition is the work of an 
honoured prophet. 

43. (This is) a Message sent down from the Lord of the 
Worlds. 



416 



The Noble Qur'an 



44. And if the messenger were to invent any sayings in 
Our name, 

45. We sliouid certainly seize him by his right 
hand,(5669) 

5669 1 he I'ighl hand is ihc hand ol power and aetion. Anyone who \h seized by 
his right hand is prevented trom aeting as he wishes or eari^ing out his purpose. 
The argument is that if an imposter were to arise, he would soon be found out. 
He could not carry out his fraud indefinitely. But the prophets of Allah, however 
much they are persecuted, gain more and more power every day, as did the 
Prophet, whose truth, earnestness, sincerity, and love for all, were recognised as 
his life unfolded itself. (R). 

46. And We should certainly then cut off the artery of 
his heart:(5670) 

5670 This would effectually stop the functioning of his life. 

47. Nor could any of you withhold him(5671) (from Our 
wrath). 

5671 The protection which the prophets of Allah enjoy in circumstances of 
darker and difficulty would not be available for imposters. (R). 

48. But verily this is a Message for the Allah.fearing. 

49. And We certainly know that there are amongst you 
those that reject (it). 



50. But truly (Revelation) is a cause of sorrow(5672) for 
the Unbelievers. 

5672 The Message of Allah is glad tidings for those who believe in Him and 
follow His Law, for it is a message of Mercy and Forgiveness through repentance 
and amendment But in the case of the wicked it is a cause of sorrow, for it 
denounces sin and proclaims the punishment of those who do not turn from evil 
/-O" 2:187). 

51. But verily it is Truth(5673) of assured certainty. 

5673 All 'IVuih is in itself certain. But as reeei\"e(l In' men, and understood with 
reference to men's psychology', certainty may have certain degrees. There is the 
probability or certainty resulting from the application of man's power of 
judgement and his appraisement of evidence. This is H/in al yaqin, certainty by 
reasoning or inference. Then there is the certaint\' of seeing something with our 
own eyes. "Seeing is believing. "This is mn ;il yriqin, certainty by personal 
inspection. See 1{)2:,'), 7. Then, as here, ihere is the absolute Truth, witli no 
]K>ssibility ol error ol judgenieni or error ol ihc eye, (which stands tor any 
instrument of sense-perception and any ancillaiy aids, such as microscopes, etc.). 
This absolute Truth is the haqq al yaqin spoken of here. 

52. So glorify the name(5674) of thy Lord Most High. 

5674 As Allah has given us this absolute Truth through His Revelation, it 
behooves us to understand it and be grateful to Him. We must celebrate His 
praises in thought, word and deed. 



70 . Al Ma'arij (The Ways of Ascent) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. A questioner asked(5675) about a Penalty to befall- 

5675 Any one might ask. When will Judgement come? That question usually 
implies doubt. The answer is: the mystery of Time is beyond man's 
comprehension. But there is something which touches him closely and concerns 
his conduct and his future welfare; and that is explained in lour pro])osiEions: (1) 
Judgement is sure to come, and none can ward it oil; (2) it \\\\\ exact a dreadhil 
Penalty from l..'nhelie\ers, but the righteous Ime nothinj^ to lear; (8) il will he a 
Penalty from Allah, die Lord of bodi Justice and Mercy, it will not be merely a 
blind calamity of fate; and (4) further we are reminded of another tide of Allah. 
"Lord of the Ways of Ascent"; which means that though He sits high on His 
Throne of Glory, He is not inaccessible, but in His infinite Mercy has provided 
ways of ascent to Him; see next note. 

2. The Unbelievers, the which there is none to ward off,- 

3. (A Pena Ity ) from Al la h. Lord of the Ways of 
Ascent.(5676) 

5676 Mii'mij: stainvays, ways of ascent. In the word is used in its literal 
sense: "siKer slairwa\s on which lo u])". Here there is a prolound s])iritual 
meaning. Can we reach u]) to Allah Most Ilif^li? In I lis inlinite grace He gives that 
])ri\ilege to angels and spiritual l>eings, man l)eing such in his highest aspect. But 
tlie way is not easy, nor can it be d avelled in a day. See tlie next two notes. 



4. The angels and the Spirit(5677) ascend unto him in a 
Day(5678) the measure whereof is (as) fifty thousand 
years: 

5677 Ruh: "The Spirit", Cf. 78:88, "die Spirit and tlie angels"; and 97:4, "tlie angels 
and the Spirit*. In 16:2, we have translated R uh "inspiration' Some 
Commentators understand the angel Gabriel by "the Spirit". But I think a more 

general ineaning is ])ossiI)le, and fits the context better. (R). 

5578 and notes and 

5. Therefore do thou hold Patience,- a Patience of 
beautiful (contentment). (5679) 

5679 The prophet of Allah, persecuted and in trouble with the world, should yet 
hold Patience-not the sort of patience which goes with complaints expressed or 
suppressed, but the sort of patience that is content with the orderir^ of Allah's 
world, for he believes and knows it to be good, as did the Prophet Muhammad. 
Such a patience is akin to Good Pleasure, for it arises from the purest faith and 
trust in Allah. (R). 

6. They see the (Day) indeed as a far-off (event): 

7. But We see it (quite) near.(5680) 

5680 The men ot e\il may see the just retribiifion [or their >iins so lar oil thai diey 
doubt whether it would ever come. But in Allah's sight, and on the scale of die 
Universal Plan, it is quite near; for time as we know it hardly exists in the spiritual 
world. It may come even in this life: but it is bound to come eventually. 

8. The Day that the sky will be like molten brass/(5681) 



417 



The Noble Qur'an 



5681 Cf, 18:29 (where the wrongdoer will have a drink like melted brass in Hell); 
and 44:45, (where his food will be like molten brass). Here the appearance of the 
sky is compared to molten brass, or, as some understand it, like the dregs of oil. 
What is conveyed by the metaphor is that the beautiful blue sky will melt away. 

9. And the mountains will be like wooi,(5682) 

5682 Cf. 101:5, where the metaphor of carded wool is used. The mountains 
which seem so solid will be like flakes of wool driven by the carder's hand. 

10. And no friend will ask after a friend,(5683) 

5683 The world as we know it will have so com[)lctch' passed away that the 
hiiidmarks in the hc;n'cns and on earth will also have vanished. Nol only that, hut 
the human rclari<;nishi]>s oi iiiiiu! and heart will Imc been transionncd by sin into 
something ugly and drcadlul. The sinners will he so overcome with tenor at the 
realisation of their ])crsonal rcspoiisi[>iliiy that they w ill desert their most intimate 
triends, and indeed their \cr\' sight ol each other will add to their agony. 

11. Though they will be put in sight of each other,- the 
sinner's desire will be: Would that he could redeem 
himself from the Penalty of that Day(5684) by 
(sacrificing) his children, 

5684 The sinner will offer his children, his family, his kinsmen, who had sheltered 
and protected him-in fact everythir^ on earth that he could-as a ransom for 
himself. Such would be his selfishness and his agony. 

12. His wife and his brother, 

13. His kindred who sheltered him, 

14. And all, all that is on earth,- so it could deliver 
him:(5685) 

5685 What would not the sinner give for his own deliverance! But nothing could 
save him. The Fire of Hell would he roaring for him! 

15. By no means! for it would be the Fire of HelM- 

16. Plucking out (his being) right to the skull!-(5686) 

5686 It \\<)ul(i he a Fire not only burning his 1k)(1\', l)ul reaching right u]) to his 
hraiiis iind his understanding and— as is said in 10 1:7— his heart and alleclions also. 
In other \\"()r(ls ihc I'eii;ilt\" t\pilied h\' the Hre w ill hnrii into his inmost l)eing. 

17. Inviting (all) such as turn their backs(5687) and turn 
away their faces (from the Right). 

5687 The analysis of sin is given in four masterstrokes, of which the first two refer 
to the will or [isycholog}' ot the sinner, and the last two to the use he makes of the 
good things ot this lile. (1) Sin begins with turning \<>iir back to the Right, refusing 
to lace it s(iuarel\', running away Ironi it whether Ironi cowardice or inditterence. 
^3) But Conscience and the sense ol Right will tr\' to ])re\"ent the flight; the Grace 
of Allah will meet flie sinner at all corners and tiy to reclaim him; the hardened 
sinner will deliberately turn away his face from it, insult it, and reject it. (8) '^Fhe 
result of this psychology will be that he will abandon himself to greed, to the 
collection of riches, and the acquisition of material advantages to which he is not 
entitled; this may involve lunfjocrisy, fraud, and crime. (4) Ha\ing acciuired the 
material advant;tges, die next step will be to keep otiiers out of them, to prevent 
hoarded wealth from fructifying by circulation, to conceal it from envy or spite. 
This is the spiritual Rake's Progress. 

18. And collect (wealth) and hide it (from use)! 

19. Truly man was created very impatient;-(5688) 

5688 Man, according to the Plan of Allah, was to be in the best ot moulds (9o:4). 
But in order to fulfil his liigli destiny he was given free will to a limited extent. The 
wrong use of this free will makes his nature weak (4:28), or hasty (17:11), or 
impatient, as here. That becomes his nature by his own act, but he is spoken of as 
so created because of the capacities given to him in his creation. 

20. Fretful when evil touches him; 

21. And niggardly when good reaches him;-(5689) 

5689 In adversity he complains and gets into despair. In prosperity he becomes 
arrogant and forgets other people's rights and his own shortcomings. 41:49-50. 



22. Not so those devoted to Prayer;-(5690) 

5690 The description of those devoted to Prayer is given in a number of clauses 
that follow, introduced by the words "Those who . . .". "Devoted to Prayer" is here 
but another aspect of what is described else\\liere as the Faithful and the 
Righteous. Devotion to prayer does not mean mereh a certain iiiiniber of formal 
rites or prostrations. It means a comyjlete surrender ot one's heiiig to Allah. This 
means an earnest approach to and realisation ot Allah's Rreseiice ("steadlastiiess in 
Prayer'); acts of practical and real charity; antl attemjit to read this life in terms of 
the Hereafter; the seeking of the Peace of Allah and avoidance of His displeasure; 
chastity; probity; true and firm witness; and guarding the sacredness of the 
Presence (verse 34). 

23. Those who remain steadfast to their prayer; 

24. And those in whose wealth is a recognised right. 

25. For the (needy) who asks and him who is prevented 
(for some reason from asking);(5691) 

5691 See n. 5001 to 51:19. True charity consists in finding out those in real need, 
whether they ask or not. Most fretiuentiy those who ask are idle men who 
insolently wish to live upon others. But all cases of those who ask should be duly 
investigated, in case a little timeh' help may set the erring on the way. But the man 
with wealth or talent or op])ortiinit\' has the lurtlier respoiisihilit}" ol searching out 
those in need of his assistance, in order to show diat he holds all gifts in trust for 
the service of his fellow creatures. 

26. And those who hold to the truth of the Day of 
Judgment; 

27. And those who fear(5692) the displeasure of their 
Lord,- 

5692 A true fear of Allah is the fear of offending against His Holy Will and Law, 
and is therefore akin to the love of Allah. It proceeds from the realisation that all 
true peace and tranquillity comes from attunir^ our will to the Universal Will, and 
that sin causes discord, disharmony, and displeasure— another name for the Wrath 
of Allah. 

28. For their Lord's displeasure is the opposite of Peace 
and Tranquiility;-(5693) 

5693 Some would construe this verse: "And their Lord's displeasure is one against 
which diere is no security"; meaning tiiat die punishment of sin may come 
suddenly at any time, when you least expect it 

29. And those who guard their chastity, 

30. Except with their wives and the (captives) 
whom(5694) their right hands possess,- for (then) 
they are not to be blamed, 

5694 Captives of war may be married as such: see 4:25: but their status is inferior 
to that of free wives until they are free. This institution of the captives of war is 
now obsolete. Such inferiority of status as there was, was in the status of captivity, 
not in the status of marriage as such, in which there are no degrees except by local 
customs, \\ hicli Islam does not recognise. 

31. But those who trespass beyond this are 
transgressors;- 

32. And those who respect their trusts and 
covenants;(5695) 

5695 For obligations of trusts and covenants, exfjiess or implied, see n. 682 to ,'):!. 
They are just as sacred in ordiiiai\' eveiyday life as they are in sjiecial sjiiritual 
relationships. In addition, our life itself, and such reason and talents as we possess, 
as well as our wealth and possessions are trusts, of which we must fulfil the duties 
punctiliously. 

33. And those who stand firm in their testimonies;(5696) 

5696 If we know any truth ol an\' kind, to ttiat we must bear witness, as affecting 
the Kves or interests of our fellow beings-firmly, not half-heartedly, without fear or 
favour, even if it causes loss or trouble to us, or if it loses us friends or associates. 



418 



The Noble Qur'an 



34. And those who guard (the sacredness) of their 
worship;-(5697) 

5697 Worship or prayer includes honest work, charity, and every good deed. To 
guard the sacredness of this ideal is to sum up the whole duty of man. We began 
with "steadfastaess in prayer* in verse 23 above, and after a review of various 
aspects of the good man's life, close with the sacredness of worship, i.e., living as in 
the sight of A 1 1 ah . 

35. Such will be the honoured ones in the Gardens (of 
Bliss). 

36. Now what is the matter with the Unbelievers that 
they rush madly before thee-(5698) 

5698 Bciorc thcc. I'hc I 'iil)clic\"cr^ did not c in ;i I Ici ciillcr. W'licii llic 
Bliss of die Hereafter was described, as in the last verse, diey ridiculed it and 
pretended lo lie running in for it as in a race. They are here rebuked in the same 
tone ol sarcasm. 

37. From the right and from the left, in crowds? 

38. Does every man of them long to enter the Garden of 
Bliss? 

39. By no means! For We have created them out of the 
(base matter) they know!(5699) 

5699 ilie animal part ot man is nodiing to be proud ot, and diey know it. It is by 
spiritual effort, and long preparation through a good life that a man can rise above 
the mere animal part of him to his high dignity as a spiritual being, and his noble 
destiny in the Hereafter. 

40. Now I do call to witness(5700) the Lord of all points 
in the East and the West(5701) that We can certainly- 
(5702) 



71 . Nuh (Noah) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. We sent Noah(5705) to his People (with the 
Command): "Do thou warn thy People before there 
comes to them a grievous Penalty." 

5705 Noah's mission is reierred to in many ])laces. See special!)' ll:2.')-49 and 
notes. His eotitemjjortuies litid c(>ni])lelely tibandoned tiic iiioi;il \a\\. .\ purge iiad 
to be made, and the great Hood made it. Tliis gives a new starting point in liistory 
for Noah's People - i.e., for the remnant saved in the Ark. 

2. He said: "O my People! I am to you a Warner, clear 
and open:(5706) 

5706 nis Warning was to be both clear (i.e., unambiguous) and open (i.e., 
publicly proclaimed). Both these meanings are implied in Mubin. Cf. 67:26. The 
meaning of the Warning was obviously that if they had repented, they would have 
obtained mercy. 

3. "That ye should worship Allah, fear Him and obey 
me: (5707) 



5700 For the form of adjuration, C, 69:38, n. 5665; also 56:75. Here the witness 
placed before us by Allah is His own power and glory manifested in the splendour 
of sunrise and sunset at different yjoints through the solar year. 

5701 See n. 4034 to 37:5. It Allali has such power in the wondertul phenomena of 
the risir^ of the sim at varyir^ points, repeated year after year, can you not see that 
He can easily substitute better men than you Unbelievers and blasphemers? 

5702 The transition from the singular T" to the plural "We* may be noted. See n. 
56 to 2:38 

41. Substitute for them better (men) than they; And We 
are not to be defeated (in Our Plan). 

42. So leave them to plunge in vain talk and play 
about,(5703) until they encounter that Day of theirs 
which they have been promised!- 

5703 Their talk, their sce])ticisiii, is \ ain, beeatise all s])iritiial e\ideiice is against it, 
it is like the foolish play of people who do not diink seriously. But tlie U emendous 
Day of Judgement and Reality will come, as described in the next two verses. 

43. The Day whereon they will issue from their 
sepulchres in sudden haste as if they were rushing to 
a goal-post (fixed for them),-(5704) 

5704 Now there will be a definite Goalpost or Banner or Standard of Truth fixed, 
which all must acknowledge. But they will acknowledge it in shame and dejection. 
For the time for their repentance and amendment will then have passed. 

44. Their eyes lowered in dejection,- ignominy covering 
them (all over)! such is the Day the which they are 
promised! 



4. "So He may forgive you your sins and give you respite 
for a stated Term: for when the Term given by Allah is 
accomplished, it cannot be put forward:(5708) if ye 
only knew." 

5708 Allah gives respite freely, but it is for Him to give it. His conmrand is definite 
and final; neither man nor any other authority can alter or in any way modify it. If 
we could only realise this to the fiill in our inmost soul, it would be best for us and 
lead to our happiness. 

5. He said: "O my Lord! I have called to my People night 
and day: 

6. "But my call only increases (their) flight (from the 
Right). (5709) 

5709 When convincing arguments and warnings are placed before sinners, there 
are two kinds of reactions. Those who are wise receive admonition, repent, and 
bring forth fruits of repentance, i.e., amend their lives and turn to Allah. On the 



5107 Three asjieets ol man's <hiiy arc cmjihasiscd: (1) tmc wtjrship with heart and 
soul; (2) God-tcaring recognition that all evil must lead to self-deterioration and 
Judgement; (8) hence repentance and amendment of life, and obedience to good 
men's counsels. 



419 



The Noble Qur'an 



other hand, those who are callous to any advice take it up as a reproach, fly farther 
and farther from righteousness, and shut out more and more the channels through 
which Albih's healing Grace can reach them and work for them. 

7. "And every time I have called to them, that Thou 
mightest forgive them, they have (only) thrust their 
fingers into their ears, covered themselves up 
with(5710) their garments, grown obstinate, and 
given themselves up to arrogance. 

5710 The literal meaning ^vould !)e (hat. jnst as the\' thrnst their fingers into their 
ears lo ])rc\"ent the \'<)icc ol tlie adniiinislicr rcaclimg llieni, so llie\" co\'erc(l their 
Ixxlies wiih their garments tliat the hglil ol trntli slionid not ])enetrate to them and 
diat they shonld not even be seen b\' the Preacher. Bnt tlicre is a fnrther symbolic 
meaning, "llieir garments" are the adornments of vanities, tlicir evil habits, 
customs, and traditions, and their ephemeral interests and standards. They drew 
ihem closer round them to prevent the higher Light reaching them. They grew 
obstinate and gave themselves up to the grossest form of selfish arrogance. 

8. "So I have called to them aloud; 

9. "Further I have spoken to them in public(5711) and 
secretly in private, 

5711 Noah used all the resources of flie earnest preacher; he dinned the Message 
of Allah into their ears; he spoke in public places; and he took individuals into his 
confidence and appealed to them; but all in vain. 

10. "Saying, 'Ask forgiveness from your Lord; for He is 
Oft-Forgiving; 

11. " ' He will send rain(5712) to you in abundance; 

5712 They hatl perhaps been suffering from drought or famine. If they hatl taken 
the message in the right way, the rain would have been a blessing to them. They 
took it in the wrong way, and the rain was a curse to them, for it flooded the 
country and drowned the wicked generation. In the larger Plan, it was a blessing 
all the same; for it purged the world, and gave it a new start, morally and 
spiritually. 

12. "'Give you increase in wealth and sons; and bestow 
on you gardens and bestow on you rivers (of flowing 
water). (5713) 

5713 Kach ol these blessings— rain and crops, wealth and maufjower, flourishing 
gardens, and jjcrennial streams— are indications ol |)rosperir\', and have not only a 
material but also a spiritual meaning. Note the last point, "rivers of flowing water". 
The perennial springs make the prosperit\- as it were permanent; they indicate a 
setded population, honest and contentetl, and enjoying their blessings here on 
earth as the foretaste of the eternal joys of heaven. 

13. "'What is the matter with you, that ye place not your 
hope for kindness and long-suffering in Allah,-(5713- 
A) 

571^A An alternative translation would be . . that ye fear Allah's Message", i.e., 
why don't you fear Allah's Majesty, His greatness, and consetjuent punishment for 
your sinfulness; and hojje for His mercy, kindness, and reward for your faith and 
good deeds;' The words of the verse contain the twin strands— fear and hope- 
siniuhaneously. (R). 

14. "'Seeing that it is He tliat has created you in diverse 
stages?(5714) 

5714 Cf. 22:5, and notes 2773-2777; also 23:12-17, and notes 2872-2875. The 
meaning here may be even wider. Man in his various states exhibits various 
\\ ouderful (lualities or capacities, mental and sjjirifual, that may be compared with 
tile wonderful workings of nature on the eartii and in tiie heavens. W ill he not 
then be grateful for these Mercies and turn to Allah, Who created all these 
marvels? 

15. "'See ye not how Allah has created the seven 
heavens one above another,(5715} 

5715 Sec u. m59 to (>7:S. 

16. "'And made the moon a light in their midst, and 
made the sun as a (Glorious) Lamp?(5716) 



5716 Cf. 25;61, where the sun is referred to as the glorious Lamp of the heavens; 
"Blessed is He "Who made the Constellations in the skies, and placed therein a 
lamp, and a moon giving light." 

17. "'And Allah has produced you from the earth 
growing (gradually),(5717} 

5717 (X 3:H7, wliere llie growlh of (he child .Mary llic Mother ol' Jesus is 
described by the same word imhRt, ordinarily denoting tiie growth of plairts and 
trees. The simile is that of a seed sown, that germinates, grows, and dies, and goes 
back to the earth. In man, there is the further process of the Resurrection CF. also 
20:55. 

18. "'And in the End He will return you Into the (earth), 
and raise you forth (again at the Resurrection)? 

19. "'And Allah has made the earth for you as a carpet 
(spread out),(5718) 

5718 20:53. 

20. "'That ye may go about therein, in spacious 
roads. '"(5719) 

5719 impKes valley roads or passes between mountains. Though there are 
mountain ehains on the earth, Allah's artistry has provided even in such regions, 
\ alleys and ehannels by which men may go about Mountain roads usually follow 

the \'alleys. 

21. Noah said: "O my Lord! They have disobeyed me, but 
they follow (men)(5719-A) whose wealth and children 
give them no increase but only Loss. 

571^A Sinners always resent it as a reproach that righteous men should speak to 
them for their own good. They prefer smooth flatterers, and they worship power 
even though the depositories of power are selfish men, who neither profit 
themselves nor profit others by the wealth and maniKJwer that they collect round 
themselves. They forget that mere material things may be a delusion and a snare 
unless the moral and spiritual factor behind them sanctifies them. 

22. "And they have devised a tremendous Plot. (5720) 

5720 Having got material resources the wicked devise plots to get rid of the 
righteous whose presence is a reproach to them. For a time their plots may seem 
tremendous and have the appearance of success, but they can never defeat Allah's 
Purpose. 

23. "And they have said (to each other), 'Abandon not 
your gods:(5721) Abandon neither Wadd nor Suwa', 
neither Yaguth nor Ya 'uq, nor Nasr';- 

5721 For an account of how these Pagan gods and superstitions connected with 
them originated, and how the\ became adopted into the Arabian Pagan Pantheon, 
see Ajjjjendix X at the end oi this Surah. 

24. "They have already misled many; and grant Thou no 
increase to the wrong- doers but in straying (from 
their mark). "(5722) 

5722 Such Pagan superstitions and cults do not add to human knowledge or 
human well-being. They only increase error and wrongdoing. For example, how 
much lewdness resulted from the Greek and Roman Saturnalia! And how much 
lewdness results from ribald Holy songs! This is the natural result, and Noah in 
his bitterness of spirit pra>'s tliat Allah's giace may be cut off from men who hug 
them to their hearts. They mislead others: let them miss their own mark! See also 
verse 28 below. 

25. Because of their sins they were drowned (in the 
flood),(5723) and were made to enter the Fire (of 
Punishment): and they found- in lieu of Allah, none to 
help them. 

5723 riie Punishment oi sin seizes die soul Iroiii c\"er\' side and in e\ery form. 
W'aler ((Irowiimg) indicates death l)y siillocalion, lliroui^h the nose, ears, e\'es, 
nioudi, throat, and lungs. Fire has die opposite eliecls; it burns the skin, the limt)s, 
the flesh, the brains, the bones, and every part of the body. So the destruction 
wrought by sin is complete from all points of view. And yet it is not death (20:74); 
for death would be a merciful release from the Penalty, and the soul steeped in sin 
has closed the gates of Allah's Mercy on itself. There they will abide, unless and 



420 



The Noble 



Q u r ' a n 



"except as Allah willeth* (6:128). For time and eternity, as we conceive them now, 
have no meaning in the wholly new world which the soul enters after death or 
,Iu(ls;;cmcnt. 

26. And Noah, said: "O my Lord! Leave not of the 
Unbelievers, a single one on earth!(5724) 

5724 The Flood was sent in order lo jnirgc all sin. The prayer ol Noah is not 
\indieti\e. It sini])ly means, "C'nl oil all the roots ol sin". .See next note. 

27. "For, if Thou dost leave (any of) them, they will but 
mislead Thy devotees, and they will breed none but 
wicked ungrateful ones. 



28. "O my Lord! Forgive me, my parents, all who enter 
my house in Faith, and (all) believing men and 
believing women:(5725) and to the wrong-doers grant 
Thou no increase but in Perdition!"(5726) 

5725 Indeed he prays for himself, his parents, liis guests, and all who in earnest 
faith turn to Allah, in all ages and in all places. Praying for their forgiveness is also 
praying for the destruction of sin. 

5726 This is shghdy different in form from verse 24 above, where see n. 5722. See 
also last note. 



72 . Al Jinn (The Spirits) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. Say: It has been revealed(5727) to me that a 
company of Jinns(5728) listened (to the Qur'an). 
They said, 'We have really heard a wonderful 
Recitai!(5729) 

5727 Revelation may be through various ehannels, and one of the channels may 
he a vision, by which the Pro[)het sees and hears e\"cnts clearh' jiassing Ijetore him. 
This ])ar(icular \ ision may be the same as that reierred to more brielly in 15:29-82, 
where see n. l-8()9. The Jinns had e\idend\' heard of ])re\"ious re\"elali<>ns, diat ot 
Moses and the error of Trinitarian Christianity (72:'-?). The people from 
whom lhe\' come lia\"e all sorts ot good and had ]>ers<)ns, l)ut they are determined 
to preach die good Message of Unitj' which tliey have heard and helieved in. 

5728 For Jinns, see n. 929 to 6:100. (R). 

5729 The Iloh' Qur'an would be to them a wonderful Recilal-both in subject 
matter and in the circumstance that it had come in iViahia among a pagan and 
ignorant nation. 

2. 'It gives guidance to the Right, and we have believed 
therein: we shall not join (in worship) any (gods) with 
our Lord. 

3. 'And Exalted is the Majesty of our Lord: He has taken 
neither a wife nor a son. (5730) 

5730 1 he\' abjure paganism and also the doctrine of a son begotten by Allah, 
which would also imply a wife of whom he was begotten. Cf. 6:101. 

4. 'There were some foolish ones among us, who used 
to utter extravagant lies against Allah. 

5. 'But we do think that no man or spirit should say 
aught that untrue against Allah. (5731) 

5731 No one ought to entertain false notions about Allah. For by joining false 
gods in our ideas of worship, we degrade our cont cption of ourselves and the duty 
we owe to our Creator and Cherisher, to Whom we luu c to gwc a final account of 
life and conduct. If we worslii]) idols or liea\"enly bodies, or human l>eings, or an\' 
creature, or false fancies born of self or foolish abstractions, or the lusts and 
<iesires of our own hearts, we are not only doing violence to Truth, but we are 
causing discord in the harmony of the world. 



6. 'True, there were persons among mankind who took 
shelter with persons among the Jinns, but they 
increased them in folly.(5732) 

5732 If human beings think that by a resort to some mysterious spirits they can 
shelter themselves from the struggles and actualities ot dieir own li\es, diey are 
sadly mistaken. riie\" must "dree their omi weird", as the Scots would say. It is 
folly to try lo csca])c [roni the duties which they can understand in dieir own 
natural surroundings, or to try to a\"oid die consequences ot dieir own acts. Only 
such [jcrsons do so as do not realise thai ilie\' will ultimately have to answer at the 
Jmigement Seat ol Allah, \\ liose first <)uI])osl is in their own conscience. 

7. 'And they (came to) think as ye thought, that Allah 
would not raise up any one (to Judgment). 



into the secrets of heaven; but we 
with stern guards and flaming 



8. 'And we pried 
found it filled 
fires.(5733) 

5733 See notes 1951, 1953, and 1954 to 15:17-18. See also n. 5562 to 67:5. The 
speakers here have repented of sin and evil; but they reeogrrise that there are evil 
ones among them, who love stealth and prying, but their dark plots will be 
defeated by vigilant guardians of the Right, whose repulse of the attacks of evil is 
figured by the shafts of meteoric light in the heavens. 

9. 'We used, indeed, to sit there in (hidden) stations, to 
(steal) a hearing; but any who listen now(5734) will 
find a flaming fire watching him in ambush. 

5734 What is the force of "iiow"i* It refers to the earh' Makkan period of 
Ucvclaiion. It means that whatever excuse there ina\' have been betore, tor peo])le 
to try to seek out die hidden truths of the Unseen World through spirits, there was 
none now, as the perspicuous Qur'an had restored the MessE^e of Unity and 
cleared religion of all the cobwebs, mysteries, and falsehoods with which 
priestcraft and pious fraud had overlaid it The result is that such seekers after 
false hidden knowledge will find themselves confronted now by the flaming fire of 
the Qur* an, which, like the shafts of meteoric light (see last note), will lie in wait 
for and nip such priestcraft and black magic in the bud. 

10. 'And we understand not whether ill is intended to 
those on earth, (5735) or whether their Lord (really) 
intends to guide them to right conduct. 

5735 To these spirits tliis revolutionaiy gospel is yet new, and appears like a 
flaming sword which destroys falsehood while it protects Truth. They frankly 
confess that they do not clearly understand whether on the whole it will be a 
mercy to mankind or a punishment for mankind forsaking the paths of Allah. But 
they righdy feel that it must be a blessing if all seek right Guidance. 



421 



The Noble Qur'an 



11. 'There are among us some that are righteous, and 
some the contrary: we follow divergent paths. 

12. 'But we think that we can by no means frustrate 
Allah throughout the earth, nor can we frustrate Him 
by flight.(5736) 

5736 Sec last note. In any case, they know tliat Allah's UVuth and Allah's Plan 
must prevail, and no one can frustrate Allah's Purpose, or escape from it. Why 
not then bring the human will into conformity with it, and find Peace, as they have 
found, by the acceptance of Faith? 

13. 'And as for us, since we have listened to the 
Guidance, we have accepted it: and any who believes 
in his Lord has no fear, either(5737) of a short 
(account] or of any injustice. 

5737 Possibly, from this world's standards, it may be that a man suffers for his 
Faith. He may be laughed at, persecuted, and actually hurt, "in mind, body, or 
estate". But he is not perturbed, he tikes it all cheerfully, because he knows that 
w hen his full account is made np-rcal gain against apparent loss-hc is a gainer 
ralhcr than a loser. And his Faith tells him that Allah is ajnst (Jod, and will nc\"cr 
allow him to suffer any injustice, or permit the account of his merit to appear one 
whit shorter than it is. 

14. 'Amongst us are some that submit their wills (to 
Allah., and some that swerve from justice. Now those 
who submit their wills - they have(5738) sought out 
(the path) of right conduct: 

5738 Any one who responds to true Guidance, and submits his will to Allah, finds 
that he makes rapid progress in the path of right conduct and right life. He gets 
more and more assurance that his destination is the Garden of Bliss . 

15. 'But those who swerve,- they are (but) fuel for Heii- 
fire'-(5739) 

5739 An unjust life carries its own condemnation. It does no good to itself or to 
anyone else. It bears no fruit It becomes merely fuel for the Fire of Punishment. 

16. (And Allah. s Message is): "If they (the Pagans) had 
(only) remained on the (right) Way, We should 
certainly have bestowed on them Rain(5740) in 
abundance. 

5740 Rnin: literally, water: stands for all kinds ol l>lcssings. material, moral, and 
spiritual. Among die spiritual blessings, is die insight into higher things, which 
results from our will and endeavour to stand firm on the right Way, the natural, 
moral, and spiritual Law established by Allah. All blessings come by way of trial: 
the more we have, the more is expected of us. A man <)f gifts, talents, or insight is 
expected to show a higher standard of love and unselfishness than one less gifted, 
just as a rich man is expected to gi\'c more in charity than a poor man. 

17. "That We might try them by that (means). But if any 
turns away from the remembrance(5741) of his Lord, 
He will cause him to undergo a severe Penalty. 

5741 r<> I'cnicnihcr Allah is to realise His ])resciice, ackn<)\\iedgc His Goodness, 
and accept His guulaiirc. II we lail to do so, l)y deliberately turning away. He will 
withdraw His Grace, and that will l)e a se\"ere Penalty indeed. 

18. "And the places of worship(5742) are for Allah 
(alone): So invoke not any one along with Allah. 

5742 This is a Makkan Surah, and Mnsjid must be understood, not in the later 
technical sense of a Mos(|uc, but in the root meaning, of any place, or occasion of 
worship or humble prostration in the sendee of Allah, or any limbs ol hieullies or 
accessories used in such worship, e.g., hands and leet, lii)s and xoire. 
understanding or orgaiiisaEioii. A nimihcr of meanings tlicrelore lollow: (1) No 
place ot worshi]) wliatc\er should he used for the worslii]) of an\' other but Allah 
the true God. The Ka'bali was then full of idols, but the idols and ffieir votaries 
were usurpers. (2) Worship should not be mixed up with vain objects, but should 
be reserved for the sincere service of Allah. (3) All our gifts are for Allah's service, 
which includes the service of His creatures, and not for our vainglory. (R). 



19. "Yet when the Devotee(5743) of Allah stands forth to 
invoke Him, they(5744) just make round him a dense 
crowd." 

5743 The Devotee of Allah: the Prophet Muhammad. 

5744 They. The immediate reference was to the Pagan Quraysh who Avcrc then in 
possession of the Ka'bah and who put all sorts of obstacles and indignities lu the 
way of Prophet lor preaching the One True (Jod and denouncing idol-worsliij). 
'I'liey used to surround him and mob him and to ireal him as il he was guilt\' ol 
some dreadful crime. But the witler application refers to tiie habit of the worltl to 
make a marked man of any who diverges from the beaten paths of their favourite 
sins and who pleads earnesdy for the cause of truth and righteousness. They 
ridicule him; they surround him with jeers and obloquy; and they try to make the 
physical condition of his life as difficult for him as possible. 

20. Say: "I do no more than invoke my Lord, and I join 
not with Him any (false god)." 

21. Say: "It is not in my power to cause(5745) you harm, 
or to bring you to right conduct." 

5745 'Do not suppose that I am going to harm you individually or socially, the 
very opposite is my wish; but I cannot force you to right conduct; that must 
depend upon the purification of your own faith and will.' 

22. Say: "No one can deliver me from Allah(5746) (If I 
were to disobey Him), nor should I find refuge except 
in Him, 

5746 'My mission is h'oin Allah. I caiiuot choose hut obey. He has charged me to 
deliver tiie Message, and if I were to disobey him, 1 would myselt be worthy of His 
punishment, and no one can save me. From every kind of trouble and difficulty 
my only refuge is in Him. I must proclaim His Message: otherwise I am false to 
the mission He has entrusted to me.' 

23. "Unless I proclaim what I receive from Allah and His 
Messages: for any that disobey Allah and His 
Messenger,- for them is Hell: they shall dwell therein 
for ever." 

24. At length, when they see (with their own eyes) that 
which they are promised, -(5747) then will they know 
who it is that is weakest in (his) helper and least 
important in point of numbers. 

5747 When the Hereafter arrives, and true values are restored, they will see 
clearly that the Promise of Allah was true, and that death on this earth was not the 
end <)f all things. Then tlic\' will see diat diose who were accounted weak on this 
earth will, in die realm ol Reality, l>e strong ones; tliose who seemed to have no 
following here will have, there, all the great and true ones with them, to help them 
and welcome them to their own ranks. 

25. Say: "I know not whether the (Punishment) which ye 
are promised is near,(5748) or whether my Lord will 
appoint for it a distant term. 

5748 riie coining ol Judgeuient is certain. Rut the exact time, relatnch" to our 
standards on dus cardi, no one can tell. Allah alone laiows it. Even a Prophet of 
Allah, as such, does not know the Mysteries of the Unseen World, except insofar 
as they have been revealed to him by Allah's Revelation. Cf. 6:50, and notes 867- 
868. 

26. "He (alone) knows the Unseen, nor does He make 
any one acquainted with His Mysteries,-(5749) 

5749 Mystery, or the Unseen, has two aspects. The relative Unseen is so with 
reference to a particular person, because of the intcn ention of Time, Space, or 
[larticular circumstances. For exam])lc: I cannot see today a house which I saw last 
year, because it has since been pulled down; or I cannot in Lahore see the 
"Gateway of India" in Bombay, although an\'oiic in Bombay can sec it; or I cannot 
see the satellites of Jupiter with the naked eye, though I can through a telescope; 
but the Absolute Unseen, the Absolute Myster>', or Allah's Myster>', is something 
which no creature can know or see, except insofar ius Allah reveals it to him; and 
Allah rc\"eals such things to the extent that is good lor men, through His chosen 
messengers, among whom the greatest is Muhammad. "Flic exact time ol tlie Hour 
of Judgement has not been so shown, because wc must not wait tor it, but live as if 
it is to be at this minute. See last note and next note, and the references there. 



422 



The Noble 



Q u r ' a n 



27. "Except a messenger(5750) whom He has chosen: 
and then He makes a band of watchers(5751} march 
before him and behind him, 

5750 Cf. 3:179, and n. 482. See also last note. 

5751 Revelation is not a mc( li;tnic;il or mMterial thing. It has to be safcgiianicd 
from being distorted or con iqitcd b\ ignorance, selfishness, or the jiowcrs oi c\ il. 
How can its precious and subde vvordi and the sfjiritual safeguards against its 
misuse by human tolly or the perversit\' of evil be exjiressed in [)lain human 
wordsi* We can imagine a very great treasure, which has to be transmitted. To 
guard it against evilly-disposed persons, a strong escort is required, to march in 
front and behind, so as to protect it from all sides. When it reaches its destination, 
the escort presents its credentials and an Invoice showing the Treasure being 
transmitted. Then die destined receiver knows that it has come intact and feels 
satisfied. So, about spiritual Revelation, the spiritual man recognises the 
credentials and checks the contents on the tablets of his own heart and insight He 



has then no doubt that it is a true Message from Allah, and that those who bring it 
are the true messengers "of their Lord" (R). 

28. "That He may know that they have (truiy)(5751-A) 
brought and delivered the Messages of their Lord: and 
He surrounds(5752) (ail the mysteries] that are with 
them, and takes account of every single thing. "(5753) 

575 l-A They, the band of watchers. In "he may know* it is better to construe "he* 
to refer to the Prophet who receives the Message from the "watchers". 

5752 Ahata: surrounds, encompasses, encloses, guards on all sides, keeps imder 
his own possession and control, and does not allow to be corrupted or debased. 
See last note but one. 

5753 In the spiritual Kingdom— as indeed, in all things— Allah's knowledge, 
wisdom, and Plan coni]>rehend all things, great and small. There is nothing which 
we do, nodiing which happens tliat is outside His account. (Cf. 17:60). 



73 . Al Muzzammil (The Enfolded One) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. O thou folded in garments!(5754) 

5754 Some Conimenlalors understand l)y this, "pro])erl\' dressed for 
y)ra\er", or "lolded" in a sheet, as one renouncing the \'anities ol this world. 
Muz/junniil is one ot the titles oi our l'ro])liet. But there is a dee])er mystic 
meaning ni lliis and the address " Thou wrapped u])" ot the next Surah. Human 
nature re{|uires warm garments and wrappings to protect the body from cold or 
heat or rain. But in the spiritual world these wrappings are useless; the soul must 
stand bare and open before Allah, in the silence of the night, but not too austerely, 
as the followir^ verses show. 

2. stand (to prayer) by night, but not all night,-(5755) 

5755 The Proyihet was yjrone to austerities in llie ca\e ot Ilira ', l)oth l)elore and 
after he recei\"ed his mission, sjiending da\'s and nights in prayer and 
contemplation. See C. 29. Midnight and after-midnight prayers have technically 
received the name of Tahajjud. See also verse 20 below, also 17:79. (R). 

3. Half of it,- or a little less, 

4. Or a little more; and recite the Qur'an(5756) in slow, 
measured rhythmic tones. 

5756 At this time there was only S. 96, S. 68, and possibly S. 74, and the openir^ 
Surah (Al Hmiid); but the heart of the Messenger had received enlightenment, 
and tliat Light was gradually linding expression in the verse of the Qur'an. For us, 
now, with die whole ol the Quran before us, the injunction is specially necessary. 
The words oi the Qur'an must not be read hastih', niereh' to get through so much 
reading. 1 hey must be studied, and their deep meaning pondered over. They are 
ihemsehes so beautiful that they must be lovingly pronounced in tones of 
rin lhniic music. 

5. Soon shall We send down to thee a weighty 
Message.(5757) 

5757 The Qur'an as completed by degrees, after the Fatrab (see Introduction to 
this Surah). 

6. Truly the rising by night is most potent for governing 
(the soul), and most suitable for (framing) the 
Word(5758) (of Prayer and Praise). 



5758 For contemplation, prayer, and praise, what time can be so suitable as the 
night, when cahn and silence prevail, the voices of the marketplace are still, and 
the silent stars pour forth their eloquence to the discerning soul. 

7. True, there is for thee by day prolonged occupation 
with manifold engagements:(5759) 

5759 A jjrophet of Allah, as a man, a member of a family, or a citizen, has many 
manifold duties to perform; and his work may be made difficult and irksome in 
protecting those who listen to his preaching and are therefore molested and 
persecuted by the world. Hut while discharging all his manifold duties, he should 
work as in the yjrcsencc ol Allah, and in all matters and at all times retain the 
sense ol Allah's nearness. I lis work may he on earth, hut his heart is in Heaven. 

8. But keep in remembrance the name of thy Lord and 
devote thyself to Him whole-heartedly. 

9. (He is) Lord of the East and the West: there is no god 
but He; take Him therefore for (thy) Disposer of 
Affairs.(5760) 

5760 Allah is all-in-all-. He is Lord of all ])!aces. He rules the world. Therefore he 
not discouraged In' the plots or enniil\' oi wicked men. Lea\e all things to :\.llah; 
trust Him; He is just and w ill do justice. Only turn awa\' Irom the luijust, hut in a 
wordiy, noble way; i.e., to show diem clearly diat you do not tear them, but diat 
you leave all affairs in Allah's hands. If we divide the world into hemispheres from 
the north to south, "East and West" will cover all directions. 

10. And have patience with what they say, and leave 
them with noble (dignity). 

11. And leave Me (alone to deal with) those in 
possession of the good things of life/(5761) who (yet) 
deny the Truth; and bear with them for a little while. 

5761 Men who enjoy the good things of life have special cause for gratitude to 
Allah, Who bestowed them. MTien they are in the ranks of Allah's enemies, none 
but Allah can adetiuateh' deal with them. 

12. With Us are Fetters(5762} (to bind them), and a 
Fire(5763) (to burn them), 

5762 Cf. 13:5; 34:33; 40:71 and 69:30-32. [Eds.]. 

5763 44:47 and 56:94. [Eds.]. 



423 



The Noble Qur'an 



13. And a Food that chokeS/(5764) and a Penalty 
Grievous. (5765) 

5764 C/" 44:43-44; 56:52; 69:36-37, and 88:6. |Eds.]. 

5765 In general terms, the Penalty' of sin may be described as a Penalty Grievous, 
an A^ony. It may come in this very life, but that in the Hereafter is certain! See 
next verse. 



We can also consider punishments from another aspect The first object of 
punishment is to protect the innocent from the depredations of the criminal; we 
have to bind him. The next object is to produce in his heart the fire of repentance, 
to consume his evil procli\ities and to lij^ht his conscience. Where that is not 
enough, a more drastic punishment tor ihc callous is something which causes him 
pain in things which ordinarily cause him ])lcasiuc, such as food, drink, and the 
satistaction ol ])h\sical needs. People in whom the liigher s])iritual laculties are 
dead may perchance be awakened through the lower physical features of their life, 
which appeal to them. Where this also f ails, there is finally the complete A^ony, a 
type or symbol too terrible to contemplate, 

14. One Day the earth and the mountains will be in 
violent commotion. And the mountains will be as a 
heap of sand poured out and flowing down. (5766) 

5766 The Judgement is described as a violent commotion which will charge the 
whole face of nature as we know it Even the hard rock of mountains will be like 
loose sand runnir^ without any cohesion. 

15. We have sent to you, (O men!) a messenger, to be a 
witness concerning you,(5767) even as We sent a 
messenger to Pharaoh. 

.5767 Our Prophet has to warn his age, i.e., the prescnl age, reclaim it Ironi sin, 
and be a witness for die righteous and against evil, as Moses did his office in liis 
age. For Pharaoh, his arrogance, and his punishment see 10:75-92. 

16. But Pharaoh disobeyed(5768) the messenger; so We 
seized him with a heavy Punishment. 

5768 Pharaoh the earthly king faces Moses the Prophet of Allah. In earthly eyes it 
was M<)ses who disobeyed Pharaoh. In spiritual relations, it was Pharaoh who 
disobeyed Moses. Pharaoh represented an ancient and mighty kingdtJm, with a 
long history behind it, and a ])ndc in ils learning and science, art, organisation, and 
])ower. Moses led a (lc])resse(l pco])lc, hewers ot wood and drawers ol water. But 
the niiglil ol Allah was i)ehind linn. \\'hat became ol ihc wisdom, power, and 
armies iil Pharaoh? riie\" were rent asunder when llic (l;i\ ninic. anil ihc U rror 
and surprise must have been the same as it the liea\ens liad been rent asunder, 
and children's hair had turned grey! But formidable revolutions turn children grey- 
haired in another way. Nations that were as children became wise before they in 
their turn decayed, and from similar disobedience to the laws of Allah. For Allah's 
law must stand and be fulfilled when all else is swept away. 

17. Then how shall ye, if ye deny (Allah), guard 
yourselves against a Day that will make children 
hoary-headed?-(5769) 

5769 If alread\' you deny and disobey Allah in this lilc ol iMohaliou. how can you 
stand u]) to the Da\' ol Judgement, the Day ol the lernblc Rcalil\ ? That Day is 
described in two metaphors; (1) I( will [)e a lime ol such stress that e\en children 
will become like lioaiy-headed men; (1) What we look upon as die eternal sky, 
ever the same, will be cleft asunder; Cf. '82:1. In other words, the shape of things 
will be completely altered, both within man and in outer nature, and all true values 
will be restored. For the Promise of Allah, in this as in all other respects, cannot 
but be fulfilled. 

18. Whereon the sky will be cleft asunder? His Promise 
needs must be accomplished. 



19. Verily this is an Admonition:(5770) therefore, whoso 
will, let him take a (straight) path to his Lord! 

5770 This is no empty threat It is an admonition for your good. If you have the 
will, you can at once come for the Grace and Mercy of Allah, and obtain it For 
Repentance and Amendment are the straight Way to the nearness of Allah. 

20. Thy Lord doth know that thou standest forth (to 
prayer) nigh two-thirds of the night, or half the night, 
or a third(5771) of the night, and so doth a party oip 
those with thee. But Allah doth appoint night and day 
in due measure He knoweth that ye are unable to keep 
count thereof.(5772) So He hath turned to you (in 
mercy): read ye, therefore, of the Qur'an(5773) as 
much as may be easy for you. He knoweth that there 
may be (some) among you in ill-health; others 
travelling through the land, seeking of Allah's bounty; 
yet others fighting(5774) in Allah's Cause, read ye, 
therefore, as much of the Qur'an as may be easy (for 
you); and establish regular Prayer and give regular 
Charity; and loan to Allah a Beautiful Loan. (5775) And 
whatever good ye send forth for your souls,(5776) ye 
shall find it in Allah's Presence,- yea, better and 
greater, in Reward and seek ye the Grace of Allah: for 
Allah is(5777) Oft-Forgiving, Most Merciful. 

5771 Cf., above, 73:2-4. The Prophet and a zealous band of his disciples, were 
often up, two-thirds of the night, or a half, or a thinl, rejecting sleep and giving 
themselves up to Prayer and Praise and the reading of the Qur'an. They are told 
that this was too severe a tax on them, especially if their health was affected, or 
they w ere on a journey, or they were striving, with might and main, in other ways, 
for die cause of Allah. See the lines following. 

5772 The usual meaning taken is that the counting of the exact hours of night and 
day may not be possible for ordinary people, in order to determine exacdy the 
half, or the third, or the two-thirds o^ a night. The length of the night and day 
varies everyday of the solar year, and the [jrecise hoin" ol midnight can only be 
determined by exact ohsen ation in clear skies or by chronometers, which is not 
possible for eveiyone. But I understand it in a wider meaning. Allah fixes night 
and day in due proportions; for rest and work, and according to seasonal 
variations. For prayer and praise no meticulous observations of that kind are 
necessary or possible. Allah's service can be done in many ways as detailed below. 
But we must give some time to devotion, as may be most easy and convenient to 
us, in various circumstances of health, travel, and the performance of various 
duties. 

5773 The reading of the Qur'an here is a part of Prayer and religious devotion. 
This is not to be made into an obsession or a burden. Cf. 20:2: We have not sent 
dovm the Qur'an to thee to be an occasion for thy distress." We must do it whole- 
mindedly, but not by formal mechanical computations. 

5774 This relcrs lo Jihad. The better opinion is diat this particidar \erse was 
revealed in Madinali, long after die greater part ot the Surah. The reference, 
further on, to canonical Prayers and regular Charity (Zakah), points to the same 
conclusion. 

5775 2:24,5, and n. 276, where tlie meaning of "a Beautiful Loan" is explained. 
See also ,')7:18. The "Beautiful Loan" should be that ot oiu' own souls. We should 
ex])ecl no returns in kind, tor that is not jiossible. But the reward we shall find 
with Allah will be infinitely greater and nobler. Cf. the biblical jjhrase, "Lay up for 
yourselves treasures in heaven" (Matt vi. 20). 

5776 Any good that we do raises our own spiritual status and dignity. We must not 
think that when we speak of Allah's senice or Allah's Cause, we are doing 
anything for His benefit: He is independent of all needs whatsoever. 

5777 This emphasises the need of Allah's Grace. Whatever good we do, our own 
merits are comparatively small. Allah's Grace must lift us up and blot out our 
shortcomir^s. Even in piety there may be an arrogance which may become a sin. 
We should always seek Allah's Mercy in all humility. 



424 



The Noble Qur'an 



74. Al Muddaththir (The One Wrapped Up) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. O thou wrapped up(5778) (in the mantle)! 

5778 In these wonderful early mystic verses there is ;i double thread of thought; 
(1) A particular occasion or person is referred to; (2) a general spiritual lesson is 
taught As to (1), the Prophet was now past the sti^e of personal contemplation, 
lying down or sitting in his mantle; he was now to go forth; boldly to deliver his 
Message and publicly proclaim the Lord; his heart had always been purified, but 
now all his outward d<)ings nnist be dedicated to Allah, and conventional respect 
for ancestral customs or worship must be thrown aside; his work as a Messenger 
was the most generous gilt that could How ironi his |)ersonalii\', bui no reward or 
appreciation was to be expected from his people, but (juite tlic contraiy; there 
would be much call on his [jatience, but his contentment would arise from the 
good pleasure of Allah. As to (2), similar stages arise in a minor degree in the Ufe 
of every good man, for which the Prophet's life is to be a universal pattern. (R). 

2. Arise and deliver thy warning! 

3. And thy Lord do thou magnify! 

4. And thy garments(5779) keep free from stain! 

5779 Possibly, in its immediate application, there is a reference to the dirt and filth 
which the Pagans used to throw at the Prophet to insult and persecute him. 

5. And all abomination shun!(5780) 

5780 Jiii/x or Nj/z: nbonunAhon: usually understood to refer to idolaliy. It is e\'eu 
possible diat diere was an idol called Jiujz. But it has a wider signification, as 
includir^ a mental state opposed to true worship, a state of doubt or indecision. 

6. Nor expect, in giving, any increase (for 
thyself}!(5781) 

5781 The legal and commercial formula is that you give in order to receive. And 
usually you expect to receive what is worth to you a litde more than you give. The 
spiritual consideration is that you give, but expect nothing from the receiver. You 
scR'c Allah and Allah's creatures. 

7. But, for thy Lord's (Cause),(5782) be patient and 
constant! 

5782 Our zeal for Allah's Cause itself requires that we should not be impatient, 
and that we should show constancy in our efforts for His Cause. For we have faith, 
and we know that He is All-Good, All- Wise, and All-Powerfial, and everything will 
ultimately be right 

8. Finally, when the Trumpet is sounded, 

9. That will be- that Day - a Day of Distress,-(5783) 

5783 The Sinner's course is now shown in contiast to tlic Seeker's. The Sinner 
may be self-complacent now; but what will be his position when the Reckoning 
comes? Not easy; indeed a Day of Distress! 

10. Far from easy for those without Faith. 

11. Leave Me alone, (to deal)(5784) with the (creature) 
whom I created (bare and) alone!-(5785) 

5784 The (|uestion of Justice and Punishment to men is lor Allah alone. For man 
at his best can see only one side of truth, and only Allah is All-Knowing. He alone 
can judge the Umits of Justice and Mercy. 

5785 Man's adventitious ath autages— wealth, ])ower, position, talents— are not due 
to his own merits. They are gifts from Allah, Who created him. In himself he 
came bare and alone. 



12. To whom I granted resources in abundance, 

13. And sons to be by his side!-(5786) 

5786 The great ones of the earth may \yavc weakh, a large follow ing, sous by iheir 
side to (Icieud llieni and do their bidding and nian])ower to help iheni in their 
batdes. Life may be smootli and agreeable to diem. But dieir responsibilit>' is to 
Allah. 

14. To whom I made (life) smooth and comfortable! 

15. Yet is he greedy-that I should add (Yet more);- 
(5787) 

5787 The Sinner takes Allah's gifts as if they were his right The more he gets, the 
more is he greedy. Yet to Allah's Signs and revelations he is willfijly deaf or even 
openly rebellious. But he is only preparing the way for his own undoir^. 

16. By no means! For to Our Signs he has been 
refractory! 

17. Soon will I visit him with a mount of 
calamities!(5788) 

5788 "A mount of calamities" or disasters: may be understood as a phrase for 
cumulative disasters. (R). 

18. For he thought and he plotted;- 

19. And woe to him!(5789) How he plotted!- 

5789 C T. ,) 1 : 1 0; "Woe to the falsehood mongers!" 

20. Yea, Woe to him; How he plotted!- 

21. Then he looked round; 

22. Then he frowned and he scowled; 

23. Then he turned back and was haughty; 

24. Then said he:(5790} "This is nothing but magic, 
derived from of old; 

5790 The Commentators understand the reference to be to Walid ibn 
Mughayrah, who was a wealthy Sybarite, Pagan to the core, and an inveterate 
enemy to the Prophet He and Abu Jahl did all they could, from the beginnir^ of 
the preaching of Islam, to abuse and persecute the Preacher, to run down his 
doctrine, and to injure those who believed in it. But the meaning for ns is much 
wider. There are Walids in all ages. They cannot nndersUuid di\ ine ins])iralion, 
and seek to explain its wonderful influence over the lives of men by some such 
unmeaning formula as "magic". The eternal Hope is to them mere human 
delusion! 

25. "This is nothing but the word of a mortal!" 

26. Soon will I cast him into Hell-Fire!(5791) 

5791 The Sirmer's pen'ersit\' can only end in the Fire of Pimishment It enters his 
very being. See next note. 

27. And what will explain to thee what Hell-Fire is? 

28. Naught doth it permit to endure, and naught(5792) 
doth it leave alone!- 

5792 He is in a state in which he neither lives nor dies (87:K5). Looked at in 
another way, the things that in a good man are meant to last and grow, are for the 



425 



The Noble Qur'an 



sinner destroyed, and no part of his nature is left untouched. The brightness of his 
very manhood is darkened and extinguished by sin. 

29. Darkening and changing the colour of man! 

30. Over it are Nineteen. (5793) 

5793 The figure ninclccn rclcrs lo angels appointed to guard Hell. See verse 31 
below and the eorrespoiuiing iiole. |E(l.s.|. 

31. And We have set none(5794) but angels as Guardians 
of the Fire; and We have fixed their number(5795) 
only as a trial for Unbelievers,- in order that the 
People of the Book may arrive at certainty, and the 
Believers may increase in Faith,- and that no doubts 
may be left for the People of the Book and the 
Believers, and that those in whose hearts is a disease 
and the Unbelievers may say, "What symbol doth Allah 
intend by this?"(5796) Thus doth Allah leave to stray 
whom He pleaseth, and guide whom He pleaseth: and 
none can know the forces of thy Lord, except 
He.(5797) And this is no other than a warning to 
mankind. 

5794 O" 66:6, and n. 5540. 

There was a great volume of ;uigelolog\' in fhe religions literature of the People of 
the Book (i.e., the Jews and Chrislians) lo whom (among others) an ap])eal is 
made in this \ erse. The Ksscncs, ajewisti hrolherhood with highh' spiritnal ideas, 
to whieh perhaps llic l'r()i)licl Jcmis liunscli belonged, had an exiensive literature 
ot angelology. In the i\hdrasii also, whieh was a Jewish sehool of exegesis and 
mystical interpretation, there was much said about angels. The Eastern Christian 
sects contemporary with the birth of Islam had borrowed and developed many of 
these ideas, and their mystics owed much to the Gnostics and the Persian 
apocalyptic systems. In ihe New Testament the relation of tlie angels with Fire is 
referred to more than once. In Re\". 9:1 1 we have "the angel of the l)ollomless pit, 
wJiose name in the Hebrew tongue is Abaddon, but in ihc (Jreek tongue hath his 
name A])olIyon". In Re\". 11:18 there is an "angel which had ])ower o\"er lire", and 
in Rc\. 1():8 an angel has "])ower . . . gi\en unio him to scorch men with lire". In 
die Old rcstament (Daniel 7:9-10) me essence ot all angels is fire: tliousands of 
them issued as a fiery stream from before the Ancient of Days, whose "throne was 
like the fiery flame, and His wheels as burning fire*. 

5795 The nnstic significance ol nunil>ers is a fa\"ourite theme with some wrilers, 
but I lay no stiess on it. In Christian theolog>' tlie number of the Beast, 666, in 
Rev. 13:18 has given rise to much controversy, and may refer only to the 
numerical value of the letters in the name of the Roman Emperor Nero. In our 
own literature I think that we ought to avoid too much insistence on speculative 
conjectures. (R). 

5796 There are tour classes ot ])eo])le mentioned here: (1) the Muslims will have 
tlieir faitii increased, because diey believe diat all revelation is from Allah Most 
Merciful, and all His forces will work in their favour, (2) the People of the Book, 
those who had received previous revelations of an analogous character, the Jews 
and Christians, had numerous sects disputing with each other on minute points of 
doctrine; but they will now, if they believe, find rest from controversies in a broad 
understanding of scripture; (3) those in whose hearts is a disease (see 2:8-10, notes 
33-34), the insincere ones, the hy|jocrites, will only be mystified, because diey 
beheve nothing and have rejected the grace and mercy of Allah; (4) the 
Unbelievers have frankly done the same and must suflFer similar consequences. 
(R). 

5797 It is a necessary consequence of moral responsibility and freedom of choice 
in man, that he should be left free to stray if he chooses to do so, in spite of all the 
warning and the instruction he receives. Allah's channels of warning and 
instruction— His spiritual forces-are infinite, as are His powers. No man can know 
them. But this warning or reminder is addressed to all mankind. 

All things are referred to Allah. But we must not attribute evil to Him. In 4:79 we 
are expressly told that the good comes from Allah, and the evil from ourselves. 

32. Nay, verily: By the Moon,(5798) 

5798 An oath m human speech calls in e\idence something sacred m the heart ol 
man. In Allah's Message, also, when deli\"ered m human language, solemn 
emphasis is indicated In' an ap])eal to something striking among the Signs ol Allah, 
which win go stiaight to the human heart which is addressed. In each case the 
symbol of the appeal has reference to the particular point enforced in the 
argument. Here we are asked to contemplate three wonderful phenomena, and 
they lead up to the conclusion in verse 38. (1) The moon, next after the sun, is the 
most strikir^ luminary to our sight Its reflected light has for us even a greater 



mystery than the direct light of the sun, which looks to us like pure fire. The 
moon was worshipped as a deity in times of darkness. But in reality, though she 
rules the night, her rays are onh' reflections, and are wanting in warmth and 
vitality. So cvcr\' soul which looks up to a mere creature of Allah for a sort of 
vicarious salvation is in spiritual darkness of error; for die true source of spiritual 
light and life is Allah, and Allah alone. For (2) the Night and (3) the Dawn, see the 
following note. 

33. And by the Night(5799) as it retreateth, 

5799 (2) The Night when it is illuminated by the Moon is light in a sense, but it is 
really dark and must give place to (3) the Da^vn when it comes, as the harbinger of 
the Sun. So in spiritual matters, when e\er\' soul realises its own responsibility, it 
will look less and less to retlected lights, and through the beauty of a dawn-hke 
awakening, will he ])repared more and more lor the splendour of the light of Allah 
Ilimseli, the goal ol the IIea\"eii ol our dreams. 

34. And by the Dawn as it shinetli fortli,- 

35. This is but one(5800) of the mighty (portents)/ 

5800 This is but one, etc. There are numerous Signs of Allah, of which 
Judgement is one, and one of the mightiest portents. Or the reference may be to 
the waning of the Moon, the decline of the night, and the glorious sunrise, as 
tokens or symbols of the world renewed when the present transitory world passes 
away. According to some commentators This* here refers to Hell. (R). 

36. A warning to manlcind,- 

37. To any of you that chooses to press forward, or to 
follow behind;-(5801) 

5801 Three inter])retatioiis are possihle. (1) d'hose pressing lorward ina\" he the 
Righteous, and ihose lollowing Ijchind ma\' he the laggards, the I nl)elie\ers, who 
reject Allah's love, care, and mercy. (2) Men of two kinds ot temperament may be 
referred to; those who are always in the van and those who are always in the rear. 
Allah's Message is open to both. But there may be a danger to both; in the one 
case, overconfidence, or hope in vmmg things; in the other case missing great 
opportunities so that their spiritual lives may be "bound in shallows and in 
miseries". Extremes should he avoided. (3) Or it may mean that the warning is 
effective only tor those \\ illiiig to move forwards or backwards, as the case ma\' l)e, 
but is lost on the inert or the lethargic. For our moral and spiritual ])rogress, we 
have in some cases io go lonvard, l>ut in some cases we ha\"e to retreat Irom lalse 
positions. The hopeless case is diat ot die ohstiuate man, whose heart is so dead 
that he dares not advance to the right or withdraw from the wrong. 

38. Every soul will be (held) in pledge for its 
deeds.(5802) 

5802 Cf. 52:21. Man cannot shift his responsibility to vicarious saviours or saints. 
His redemption depends upon the grace of Allah, for which he should constantly 
and wholeheartedly strive by means of right conduct. If he docs so he will be 
redeemed and he will join the Comjjanions of the Right Hand. 

39. Except the Companions of the Right Hand,(5803} 

5803 Cf. n. 5223 to 56:3, and see 56:27-38. The Companions of die Right Hand 
will be the Righteous or the Blessed in the Hereafter. Their grounds of merit will 
be Prayer, Charity, Earnestness, and Faith in Allah's just Judgement; all which are 
within the reach of the humblest Seeker. They are not separate acts of virtues, but 
arc all intcrconncclcd. -Vr Judgement, the pledge of their soul will be redeemed by 
.'Mlalis (Jracc at llic 1 aiding <>i the .'Vccoiuit. 

40. CThey will be) in Gardens (of Delight): and will ask, 

41. Of the Sinners: 

42. "What led you into Hell-Fire?" 

43. They will say: "We were not of those who prayed;" 

44. "Nor were we of those who fed the indigent;" 

45. "But we used to talk vanities with vain talkers;" 

46. "And we used to deny the Day of Judgment," 



426 



The Noble Qur'an 



47. "Until there came to us (the Hour) that is 
certain."(5804) 

5804 CF. 15:99, and n. 2018. The Hour that is Certain is usually taken t0 be 
Death. (R). 

48. Then will no intercession of (any) intercessors profit 
them. 

49. Then what is the matter with them that they turn 
away from admonition?-(5805) 

5805 If the Day of Judgement is inevitable, it is strange that men should not heed 
a plain warning, but go on as if they were thoughdess and obstinate asses 
stampeding from a lion. Instead of heeding the warning, they try to avoid it They 
are frightened at Allah's Word. 

50. As if they were affrighted asses, 

51. Fleeing from a lion! 

52. Forsooth, each one of them wants to be given(5806) 
scrolls (of revelation) spread out! 

5806 Cf. 17:93: "Until thou send down to us a book, diat wc could read". The 
Unbelievers pretend, in ridicule, that they would believe if a special message 



written on open scrolls and addressed to them severally were brought to them by a 
miracle! There is a disease in their hearts and understandings. The Teacher's 
warning is plain, and enough for any reasonable person who has the will to seek 
Allah. 

53. By no means! But they fear not the Hereafter, 

54. Nay, this surely is an admonition: 

55. Let any who will,(5807) keep it in remembrance! 

5807 The Qur'an itscli is the admonition— the last among the rc\ calcd Books of 
Allah. If man has tlie will to learn, he will keep tlie Message always before him, 
and Allah's Grace will help him to carry it out in his conduct 

56. But none will keep it in remembrance except as Allah 
wills: He(5808) is the Lord of Righteousness, and the 
Lord of Forgiveness. 

5808 Righteousness as weU as Forgiveness have their source in Allah's Will. Man's 
Righteousness has no meanir^ except in relation to the Universal Will. For Taqwa 
see n. 26 to 2:2. If we take the word here in the sense of "the fear of Allah", the 
translation would be: "He alone is worthy to be feared, and He alone is entided to 
grant Forgiveness." 



75 . Al Qiyamah (The The Ressurection) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. 1 do call to witness(5809) the Resurrection Day; 

5809 Cf. 70: 10, and ii. ,')7(){). Here the [joint to be enforeed is understood: 1 have 
added it in braekets; "esehew ¥j\'i\". The apjical is made to two considerations: (1) 
'I'hal e\ery act has io lie aeeounted for, and e\il nmsl luiyc ils recompense al die 
Rcsurreetion; and (2) tliat man's own spirit has a conseienee whieh would 
reproach him of sin, if he did not suppress that inner voice. 

2. And I do call to witness the self-reproaching 
spirit:(5810} (Eschew Evil). 

5810 Our doctors postulate three states or stages of the development of the 
human soul; (1) Ainnuinih (12:,)8), Avhich is yjrone to evil, and, if not checked and 
controlled, w ill lead io perdition; (2) Lmvminuih, as here, which feels conscious of 
e\il, and resisis il, asks lor Allah's grace and pardon after repentance and tries to 
amend; il hopes Io reach sahation; (8) Mulnm'humh (89:27), the highest stage of 
all. when it acliie\"es lull rest and satisfaction. Our second stage may be compared 
to Conscience, exce])i diat in English usage Conscience is a facully and not a stage 
in s])iritnal de\ eIopiiient. 

3. Does man think that We cannot assemble his 
bones?(5811) 

5811 The Unbelievers' usual cry is: "What! when we are reduced to bones and 
dust, how can our personality be called to account?" (17:49). The answer is: Allah 
has said so, and He will do it; for the death here is not the end of all things. 

4. Nay, We are able to put together in perfect order the 
very tips of his fingers. (5812) 

5812 An idiom for the most delicate parts of the body. 



5. But man wishes to do wrong (even) in the time in 
front of him. (5813) 

5813 It is bad enough not to repent of past sins. But the evildoer who rejects a 
Day of Reckoning and has no conscience wants to go on in his career of sin and 
jeopardise his future also. 



6. He questions: 
Resurrection?" 



"When(5814) is the Day of 



5814 The question is sceptical or derisive. He does not believe tliat there is any 
chain of consequences in the Hereafter. He does not believe in a Hereafter. 

7. At length, when the sight is dazed,(5815) 

5815 At the Hour of Judgement the iuU light and glory of the Lord will shine, and 
the efliilgence wiU daze man's eyes. For the world as we knew it will go to pieces 
and a new World will come into being. 

8. And the moon is buried in darkness. (5816) 

5816 Not only will man's sight be dazed, but the great luminaries themselves will 
lose their light The moon with its present reflected light will then cease to shine. 
All reflected or relative truth or goodness will sink into nothing before the true 
and Eternal Reality. (R). 

9. And the sun and moon are joined together,-(5817) 

5817 To the moon die sun is die original light, but die siui itself is a created light, 
and it \vill sink into nothingness along with the moon. Bodi will be like empty 
shells "whose lights are fled, whose glories dead", because the Prototype of all 
Light now shines in lull splendour in a new World. See n. 4344 to 39:69. 

10. That Day will Man say: "Where is the refuge?" 

11. By no means! No place of safety! 



427 



The Noble Qur'an 



12. Before thy Lord (alone), that Day will be the place of 
rest. 

13. That Day will Man be told (all) that he put forward, 
and all that he put back.(5818) 

.58 18 All good imd hud (lcc(l>i, po>iili\c and nc^ati\x\ i.e., all sins ol foniiiiissioii 
Aiid (Hiussioii, and all die good diat a man did and all die evil diat he omitted, all 
the influence that he radiated before him and all that he left behind him. 

14. Nay, man will be evidence against himself,(5819) 

5819 Cf 24:24, and n. 2976: "On the Day when their tongues, their heads, and 
their feet will bear witness against them as to their actions." It is not what a man 
says about himself, or what others say of him, that determines judgement about 
him. It is what he is in himself. His own personality betrays him or commends 
him. 

15. Even though he were to put up his excuses. 

16. Move not thy tongue concerning the (Qur'an) to 
make haste therewith. (5820) 

5820 a: 20. 114, and n. 2639: "Be not in haste with die Qur'an before its 
revelation to thee is completed." S. 75. is an earlier revelation, and the shade of 
meaning is slightly different. The immediate meaning was that the Prophet was to 
allow the revelation conveyed to him to sink into his mind and heart and not to he 
impatient about it; Allah would certainly complete it according to His Plan, and 
see thai it was collected and ])reser\"C(! lor incii, and iiol lost; that the inspired one 
was to follow il and recile it as ihe ins]>irali()ii was comeyed lo him; and that it 
carries its own ex])!aiialion according lo the tacultics beslowed In' Allah on man. 
The general meaning toUows the same lines; we must not he impatient about die 
inspired Word; we must follow it as made clear to us by the faculties given to us 
by Allah. 

17. It is for Us to collect it and to promulgate it: 

18. But when We have promulgated it, follow thou its 
recital (as promulgated): 

19. Nay more, it is for Us to explain it (and make it 

clear): 

20. Nay, (ye men!) but ye love the fleeting life/(5821) 

5821 Cf. 21:37. Man loves haste and things of haste. For that reason he pins his 
faith on transitory things that come and go, and neglects the things of lasting 
moment, which come slowly, and whose true import will only be fully seen in the 
Ilereafter. 

21. And leave alone the Hereafter. 

22. Some faces, that Day,(5822) will beam (in brightness 
and beauty);- 

5822 This passage (es])ecially with retereiice to \ erses 26-28) would seem to reler 
to what our Doctors call die Lesser Judgement fyt Qiyitimth :iJ Sughni), which 
takes place immediately after death, and not to the Greater or General Judgement, 
which may be supposed to be referred to in such passages as occur in S. 56. There 
are other passages referrir^ to the Lesser Judgement immediately after death; e.g., 
I'^l etc. If I understand aright, the punishment of sin takes place in three ways; 
(1) it may take place in this very life, but this may be deferred, t<) give the sinner 
respite; (2) it may be an agony inmiediately after dcatii, with the Partition or 
Bmziikh (2H:1(){)) separating the sinner from the final Resurrection; and (3) in the 
final Resuiieclion, when the whole of the present order gives place to a wholly 
new World: 1 l.:48. 

23. Looking towards their Lord; 

24. And some faces, that Day, will be sad and dismal, 

25. In the thought that some back-breaking calamity was 
about to be inflicted on them; 



26. Yea, when (the soul)(5823) reaches to the collar- 
bone (in its exit), 

5823 A symbolic picture of the agony of death. 

27. And there will be a cry, "Who is a magician (to 
restore him)?" 

28. And he(5824) will conclude that it was (the Time) of 
Parting; 

5824 'He' = the dying man, whose soul is referred to in verse 26 above. 

29. And one leg will be(5825) joined with another: 

5825 When the soul has departed, the legs of the dead body are ])laced together 
in position, in preparation for the rites preliminary to the burial. S;iq (lilerally, leg) 
may also be taken metaphorically to mean a calamity: calamity' will he joined to 
calamity for the poor departed sinner's soul, as his life stor>' in this world is now 
done. Willy-niUy, he will now have to go before the Throne of Judgement 

30. That Day the Drive will be (all) to thy Lord! 

31. So he gave nothing in charity, nor did he pray!- 
(5826) 

5826 His indictment in this and the succeeding verse consists of four counts: (1) 
he neglected [Jiayer; (2) he neglected charity; (3) he rejected Truth; and (4) he 
turned away. In 71: 48- 16, die four counts are: (1) neglecting prayer; (2) neglecting 
charil\'; (3) lalkii^ \ anilics; (1) dcinin^' llic Da\' of Judgement; see n. .'>8()3, Xos. 
(1) and (2) arc idciiliral iii both phu'o,, and Xos. (3) and (I) arc analo<;()us. 
Rcjccling die irulh is c(|iii\alcnl lo talking \anilies and inaking an alliance with 
falsehoods. Dcin iiig the Day of Judgcmeiil means belun iiig as if no accouiil was 
to be given of our actions, i.e., turning away from right conduct. An additional 
touch is found here in verse 33. See next note. 

32. But on the contrary, he rejected Truth and turned 

away! 

33. Then did he stalk to his family in full conceit!(5827) 

5827 Conceit or arrogance is the root cause of most Evil. By that cause fell Iblis: 
see 2:34. 

34. Woe to thee, (O men!), yea, woe! 

35. Again, Woe to thee, (O men!), yea, woe! 

36. Does man think that he will be left uncontrolled, 
(without purpose)?(5828) 

5828 Suda: has many implications; (1) uncontrolled, free to do what he likes; (2) 
without any moral responsibility; not accountable for his actions; (3) without a 
purpose, useless; (4) forsaken. 

37. Was he not a drop of sperm emitted (in lowly 
form)?(5829) 

5829 Cf. 22:5, where the argument is developed in greater detail. Ulic briefer 
argument here may be stated thus. His lowly animal ori^ makes him no higher 
than a brute; his foetal development is still that of a brute animal; then at some 
stage come human limbs and shape; the divine sfjirit is fjoured into him, and he is 
fashioned in due proportion for his higher destiny. In spite of diat tiie mysteiy of 
sex remains in his nature: we are living souls, yet men and women. Allah Who 
creates these wonders-has He not the power to bring the dead to life at the 
Resurrection!' (see also n. .')! IfJ). 

38. Then did he become a leech-like clot; then did 
((Allah)) make and fashion (him) in due proportion. 

39. And of him He made two sexes, male and female. 

40. Has not He, (the same), the power to give life to the 
dead? 



428 



The Noble Qur'an 



76 . Al Insan (Man) or Al Dahr (The Time) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Has there not been(5830) over Man a long period of 
Timer(5831) when he was nothing - (not even) 
mentioned? 

5830 I'hc uii(k>ubtc(l I;icl is incnlioncd in the form ot a <]uc.stioii, to get the assent 
<)t man. It is cerlam that ihc ])h\sicai world existed long belore man was e\er 
heard ol or mentioned, as geological records prove. It is also true tliat tlie spiritual 
w orld existed long before man came on the scene: see 2:30-31. Man is here taken 
in a generic sense. 

5831 Diihr is Time as a whole, or for a long period. Time used to he deified by 
the Pagan Arabs, as ex])lained in the Introduction to this Surah. An analog\' can 
be toiind in the (Jreek ideas connected with Chronos or Kronos, themsehes a 
blend of different mjths. Kionos (or Time), they said, was the father of Zeus 
himself. 

2. Verily We created Man from a drop of mingled 
sperm,(5832] in order to try him: So We gave him 
(the gifts), of Hearing and Sight. 

5832 Mingled: the female ovum has to be fertilised with the male sperm before a 
new animal can be bom. Man as an animal has this humble origin. But he has 
been given the gift of certain faculdes of recei\ing instruction (ty pified by Hearing) 
and of intellectual and spiritual insight (tyijificd by Sight). His life has therefore a 
meaning: with a certain amount of free will, he is to be Allah's vicegerent on earth 
(2:30). But he must be trained and tried, and that is the whole problem of human 
life. 

3. We showed him the Way: whether he be grateful or 
ungrateful (rests(5833) on his will). 

5833 Besides the gift of the faculties, Man has been shown the Way by means of 
Revelation, through men of the highest spiritual standing. If he is grateful, he will 
accept Guidance, be of the Righteous, and join the company of the Blessed. If 
not, he puts chains round himself, thus burdening himself wdth sin, and gets into 
the Blazing Fire of Punishment. See next verse. His choice rests on his will. (R). 

4. For the Rejecters we have prepared chains, yokes, and 
a Blazing Fire.(5834) 

5834 Cf. 13:5; 34:33 and 40:71. [Eds.]. 

5. As to the Righteous, they shall drink of a Cup (of 
Wine) mixed with Kafur,-(5835) 

5835 Kafur is literally Camphor. It is a fountain in the Realms of BHss. It is a 
seasoning added to the Cup of pure, beatific Wine, which causes no intoxication 
(56:18-19), but stands for all that is wholesome, agreeable, and refreshing. 
Camphor is cool and refreshing, and is given as a soothing tonic in Eastern 
medicine. In minute doses its odour and flavour are also agreeable. (R). 

6. A Fountain where the Devotees of Allah do drink, 
making it flow in unstinted abundance. 

7. They(5836) perform (their) vows,(5837) and they 
fear a Day whose evil flies far and wide. (5838) 

5836 They: i.e., die Righteous: tiiey are known in tlie present lile by the \irtnes 
symbolically described in verses 7-10, and in the life of the Hereafter they will 
enjoy the Bliss symbolically described in verses 11-22. 

5837 Cf. 22:29. The vows must be vows of spiritual service, which of course 
includes service to humanity, such as is mentioned in the next verse. They are 
Devotees of Allah, and they must perform all vows and contracts (5:1 and n. 682). 
Vows of the Pagan sort, savouring of a sort of "bribe* to the Deity, are not 
approved. 



5838 That is, lhe\ ])repare lor ihe Judgement to come, where the effects of Sin 
will not be transitory bul lar-reaching. 

8. And they feed, for the love of Allah, the indigent, the 
orphan, and the captive,-(5839) 

5839 The captive: when taken literally, it refers to the old state of things when 
captives of war had to earn their own food, or their own redemption; even 
ordinaiy fjrisoners in jail for criminal offences often stan'cd unless food \vas 
provided tor them by yirivate friends or troni their own earnings. But there is a 
furtlier symbolic meaning, which applies to the indigent, the orjihans, and ihe 
captives, viz. those who are so in a spiritual sense: diose \v,w'c no mental or moral 
resources, or ha\e no one lo look alter llieni, or are held down in social or moral 
or economic ca])li\it\'. 'rhe\' hunger lor s])iritual looci, or ])erlia])s their appetite is 
deadened, but the Righteous underst;uid and supply dieir real needs. It has also 
been held that "captives" include dumb animals who are under subjection to man; 
they must be properly fed, housed, and looked after; and the righteous man does 
not forget them. 

9. (Saying),"We feed you for the sake of Allah alone: no 
reward do we desire from you, nor thanks. (5840) 

5840 riiese words need not be actually uttered. They express the true motives of 
])ious and un])retentious C'liarit\'. 

10. "We only fear a Day of distressful Wrath from the 
side of our Lord."(5841) 

5841 It is a Day of Wrath for sin and evil. But the truly righteous are not self- 
righteous. They have the fear of Allah in their minds: they know they are human, 
and they fear lest they should be found wanting in the sight of Allah. But Allah in 
His Mercy gives them a bountiful Reward. 

11. But Allah will deliver them from the evil of that Day, 
and will shed over them a Light(5842) of Beauty and 
(blissful) Joy. 

5842 0' 75:22-23. 

12. And because they were patient and constant. He will 
reward them with a Garden and (garments of) 
silk.(5843) 

5843 022:23. 

13. Reclining in the (Garden) on raised thrones,(5844) 
they will see there neither the sun's (excessive heat) 
nor (the moon's) excessive cold. (5845) 

5844 Cf. 18:31. 

5845 The sun and the moon as we know them will be m) kmger there. It will be a 
new workl on a different plane. But to give us an i<lea of comfort we recall the 
excessi\"e heat ol the sun especially in trojjical climates, and the excessi\"e cokl of 
the moon especialh' in northern climates, and we negale ihem both. That is, the 
temperature will be just diat delightful one tliat is most agreeable to our sensatitms 
as we know them now. The moon is not mentioned, but Zamhaiir (excessive cold) 
is sometimes used for the moon. (R). 

14. And the shades of the (Garden) will come low over 
them, and the bunches (of fruit), there, will hang low 
in humility.(5846) 

5846 Without sun and moon there will of course be no shade in the literal sense 
of the word. But for full comfort, there vvill be sheltering shade for rest and change 
from whatever light there be. But the whole idea here is that ol hiiinilit\'. Even the 
shadows show humility: cf. 13:15. So does the fruit in hanging low for man. Man 
has now reached the height of his dignity. (R). 

15. And amongst them will be passed round vessels of 
silver(5847) and goblets of crystal/- 



429 



The Noble Qur'an 



5847 Cf. 43:71, where "dishes and goblets of gold" are mentioned. The idea 
conveyed is tiiat of rarity, preciousness, and spodess splendour. (R). 

16. Crystal-clear, made of silver:(5848) they will 
determine the measure thereof (according to their 
wishes). 

5848 That is, silver polished and white, and shining like crystal. 

17. And they will be given to drink there of a Cup (of 
Wine) mixed(5849) with Zanjabil,- 

5849 Ct. iibove, 76:5-6, and n. ,*)835, where the Cup ot K:itur (Ciunphor) was 
mentioned for coolness and refreshment to the Righteous, who had just passed 
the great Event of Judgement The second stage is symbolised by verses 12-14, 
when they enter the Garden in Garments of Silk, and find that their former 
humility in the probationary life is rewarded with high honour in the new world 
they have entered. The third stige is in verses 15-21, where they settle down in 
Bliss, with Gamicnts of fine silk and hca\'>' brocades, with Ornaments and Jewels, 
with an ordered Feast of set sendee, and the Cup of Zuiijnhil. This literally means 
Ginger. In Eastern medicine Ginger is administered to give warmth lo the body 
and zest to the taste; tliis is appropriate for the Royal Feast which is now figured 
forth. (R). 

18. A fountain there, called Salsabil.(5850) 

5850 Siilsnbil litcralK' means: "Seek the Way". The Way is now open to the 
[jiesence of the Most High. The Banquet is s[)iead. Get thyself ready. It is a 
"Realm Magnificent" (\ erse 20) in a new spiritual world. (R). 

19. And round about them will (serve) youths of 
perpetual (freshness):(5851) If thou seest them, thou 
wouldst think them scattered Pearls.(5852) 

5851 O" 56: 17 and n. 5231. 

5852 Pearls for beauty and splendour: scattered, because they are moving to and 
fro all round the Banquet 

20. And when thou lookest, it is there thou wilt see a 
Bliss and a Realm Magnificent. 

21. Upon them will be green Garments of fine silk and 
heavy brocade, and they will be adorned with Bracelets 
of silver;(5853) and their Lord will give to them to drink 
of a Wine Pure and Holy.(5854) 

5853 Cf. 18:31. The bracelets are there said to be of gold. 

5854 This would seem to be the culmination of the honour which the Blessed 
receive at the Royal and Divine Banquet The words in the next verse express the 
sort of speech which will make the Guest a denizen of Heaven. (R) . 

22. "Verily this is a Reward for you, and your Endeavour 
is accepted and recognised." 

23. It is We Who have sent down the Qur'an to thee by 
stages. (5855) 

5855 The Qur'an was being revealed stage by stage as the occasion demanded and 
at the date ot this Siu'ali it was still one oi the earlier stages. Perseculion. a!)use, 
and false charges were being le\"elle(l against the man ol Allah, hut he i>, bidden lo 
stand firm and do his dutj'. In a minor degree diis applies to all ot us who sutler in 
the cause of Truth. 

24. Therefore be patient with constancy to the Command 
of thy Lord, and hearken not to the sinner or the 
ingrate among them. 



25. And celebrate the name(5856) or thy Lord morning 
and evening, 

5856 Three methods of Prayer and Devotion are mentioned: (1) to remember 
and celebrate the Holy Name of Allah always; (2) to spend a part of the night in 
humble prostration; and (3) to glorify Him in the long hours of a weary night of 
waiting and watching. As to (1), "morning and evening" means all the waking hours 
of our life, but in the special hours of morning and evening the physical world 
without us, and the inner world within us, combine to make us specially receptive 
of s[)iritiial influences. The "name" of Allah includes His attributes, as a locked 
golden casket might include ])riceless jewels. An\<)nc may cany the casket, even 
diougli he may not be wortliy to handle the jewels. 11 he carries the casket, he is in 
])otential jiossession of the jewels, and he hopes some time to get the key which 
opens the jewels to him. So the tyro, who celebrates the Holy Name of Allah, 
hopes some day to see the "Face" of Allah and be blessed with the privilege of 
proximity to His Person. For (2) and (3) see next note. (R). 

26. And part of the night, prostrate thyself to Him; and 
glorify Him(5857) a long night through. 

5857 See last note. (2) Humble prostnitiaii to Allah means some visible mode or 
symbol of dedication. Thai is l>est done at night, when the soul, tree Irom worldh' 
occupations, is alone witii its God. (3) The weaiy hours of a long night are no 
longer weary, but become full of meanii^ when we join in concert with the whole 
Creation, which glorifies Allah: 57:1. 

27. As to these, they love the fleeting life, and put away 
behind them(5858) a Day (that will be) hard. 

5858 Fleeting life: Cf 75:20. Tlicy: the immediate reference was to the Pagan 
Quraysh; the general reference is to the l'nlielie\ers ol all ages. They re;ject, or at 
least put away the thought of, a Hereafter, a Day diat will be hard, for the easy 
pleasures of a fleeting life. 

2S. It is We Who created them, and We have made their 
joints strong;(5859) but, when We will, We can 
substitute the like of them(5860) by a complete 
change. 

5859 Allah has not only created men, but "made their joints strong", i.e., given 
them the power and strength to withstand the temptations of Evil and stand firmly 
in tiie Padi of Right. 

5860 If, in spite of Allah's loving care, any particular men or grou[) ot men, misuse 
their powers or wilfully disohe>' Allah's Law, Allah \\\\\ set dieni aside, and 
suhstiiute others in llicir ])lace. with like jiowers. Allah's gilts are Iree, hul let no 
one think that he can monopolise diem or misuse tiiem without being called to 
answer for the trust And the man of Allah must not be discouraged by the whole 
world being at some moment completely against him. Allah can in a moment 
make a complete change. Either the same men that fought against him will be his 
zealous adherents, or another generation wiU sprii^ up, which will carry the flag of 
Righteousness to \ icton . Allah's Will and Plan work in their own good time. 

29. This is an admonition: Whosoever will, let him take a 
(straight) Path to his Lord. 

30. But ye will not, except as Allah wills;(5861) for Allah 
is full of Knowledge and Wisdom. 

5861 Man in himself is weak; he must seek Allah's Grace; without it he can do 
nothing; witli ii he can do all. For Allah knows all things, and His wisdom 
comprehends llie good oi all. 

31. He will admit to His Mercy whom He will;(5862) But 
the wrong-doers,- for them has He prepared a 
grievous Penalty. 

5862 iliat is according to His just and wise Plan. It the will is right, it obtains 
Allah's Grace and Mercy. If the will of man rejects Allah, man must suffer the 
Penalty. 



430 



The Noble Qur'an 



77 . Al Mursalat (Those Sent Forth) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the (Winds) Sent Forth(5863) one after another (to 
man's profit);(5864) 

5863 This Surah begins with an appeal to five things, as pointing to the substantive 
statement in verse 7, that the Day of Justice andjudgement is bound to come, and 
we must prepare for it. It is diflTicult to translate, but easy to understand, if wc 
remember that a triple thread of allegory runs through this [jassagc (\'crscs 1-7). 
The {i\'c things or jihascs, which will he prcscndy considered in detail, rcier to (a) 
Winds in tlie physical world, (b) Angels in tlie spiritual world, and (c) Prophets in 
the human world, connecting it with the spiritual world. 

5864 Understanding the reference to Winds, we can sec that they are jjowerful 
factors in the go\eniincnl ot the physical world. (1) They come gendy as 
harbingers of the hlcssings oi rain and fertilit>' (1,'):22, 8():I8); hut (2) the\' can 
come as \iolcnt tornadoes, uprooting and dcstro\ing (,j 1:4 1-42); (H) they can 
scatter seeds tar and wide, and (4) they can separate chaff from grain, or clear the 
air from epidemics; and (5) they literally cany sound, and therefore Messages, and 
metaphorically they are instrumental in making Allah's Revelation accessible to 
hearers, whether by way of justification or repentance for the Penitent, or warning 
for unrepentant Sinners. All these things point to the power and goodness of 
Allah, and we are asked to believe that His promise of Mercy and Justice in the 
Hereafter is indeed true. Cf. this passage with 51:1-6 (Al Dhariyat) with which it 
has many affinities. 

2. Which then blow violently in tempestuous 
Gusts,(5865) 

5865 If we understand the reference to be, not to Winds, but to Angels, they are 
agencies in the spiritual world, which carry out similar functions, changing and 
revolutionising the face of the world. (1) They come softly, on beneficent errands 
of Mercy, (2) they are charged with the mission of punishment and destruction for 
sin as in the case of the two ai^els who came to Lut {15:57-66); (3) they distribute 
Allah's Mercies as the Winds distribute good seeds; (4) they sort out tlie good 
from the e\'il among men; and (5) they are the agency through which Allah's 
Messages and Revelations are conveyed to the Prophets (see No. 5 in the last 
note). 

3. And scatter (things) far and wide; 

4. Then separate them, one from another, 

5. Then spread abroad a Message,(5866) 

5866 If we understand the reference to Prophets or Messengers of Allah, or the 
verses of Revelation which would be particularly appropriate for verses 5-6, we 
also get a satisfactory solution of the Allegory. (1) The Prophets have followed one 
another in a series: the verses of the Qur'an came, one after another as needed; in 
both cases it was for man's spiritual profit; (2) they caused great disturbance in a 
spiritually decadent world; they pulled down e\il institutions root and branch, and 
substituted new ones; (H) they ])roclanncd their truths tar and wide, without fear 
and without ia\<;>ur; (1) dirough them were sorted out men of Faitli and rebels 
against Allah's L;u\ ; and (5) they gave a Message, through which just men were 
justified through repeut;mce, and evil men were warned of their sins. 

Some Commentiitors tike one or other of these allegories, and some apply one 
allegoiy to a few of these verses, and another to another few. In my opinion the 
Allcgor\' IS \\ide enough to coni])rehcnd all die mcauiugs which 1 Ime sketched. I 
wish a translation could do justice to those man'ellously terse sentences in the 
original. 

6. Whether of Justification or of Warning;- 

7. Assuredly, what ye are promised must come to pass. 

8. Then when the stars become dim;(5867) 

5867 The lustre of the stars will become dim; in fact they will disappear: cf. 81:2, 
and 82:2. The heaven's canopy will be torn asunder: cf. 82:1, and 73:18. The 
mountains will be uprooted and fly about like dust: cf. 69:14, 81:3, etc. All the old 
landmarks of the physical world as we know them will be swept away. (R). 



9. When the heaven is cleft asunder; 

10. When the mountains are scattered (to the winds) as 
dust; 

11. And when the messengers are (all) appointed a time 
(to collect);-(5868) 

5868 rhe Resurrection will be established. In the world which will then have 
passed away, inspired Prophets had been sent in succession at different times to all 
nations. Now they will be gathered together in one place before the Judgement 
Seat to bear witness as to the righteous or the evil ones within their respective 
spheres of work. 39:69. 

12. For what Day are these (portents) deferred? 

13. For the Day of Sorting out.(5869) 

5869 (X 37:21 and u. 1017; also MiK), and u. 1718- That will he the Day of 
Judgement or Day ot Decision. Good will tiien be completely separated troni Evil. 
And the men who rejected Truth and flourished on Falsehood will find that in the 
world of Realities they will be absolutely nowhere. Hence the refrain of this Surah, 
"Ah woe, that Day, to the Rejecters of Truth!". It sounds like a dirge on Sin. 

14. And what will explain to thee what is the Day of 
Sorting out? 

15. Ah woe, that Day, to the Rejecters of Truth! 

16. Did We not destroy the men of old(5870) (for their 
evil)? 

5870 Allah's Law is always the same. Sin or corruption prepares its own 
destruction. It was so with the generation of Noah. In Arab tradition it was so with 
the 'Ad and the Thamud. In our own day we see relics of prehistoric cirilisations, 
in Eg\i)t , Mesopotamia, the Indus Valley , and the Aegean : these were men of 
wonderful skill and resource, but they went under. If our generations, which pride 
thcmscKcs on their science and skill, desert Allah's Law, they will be certain to 
meet the same late. 

17. So shall We make later (generations) follow them. 

18. Thus do We deal with men of sin. 

19. Ah woe, that Day, to the Rejecters of Truth! 

20. Have We not created you from a fluid (held) 
despicable?-(5871) 

5871 CI. H2:8, u. HfiHS. Man is ashamed ol die ])r<)ccss ol ph\sical creation, by 
which he comes into heiug. Yet he is arrogant in lilc and ucglcctlul ol die Future. 

21. The which We placed in a place of rest, firmly 
fixed,(5872) 

5872 See n. 2873 to 23:13. The silent growth in the mother's womb, and the 
protection and sustenance which the growing Ufe receives from the Ufe of the 
mother, are themseh cs wonders of creation. 

22. For a period (of gestation), determined (according to 
need)?(5873) 

5873 The ])eriod roughly ot nine mouths and ten da\s is suhject to many 
adjustments. In fact throughout our prenatal as well as posniatal life diere are 
wonderful and nicely-balanced adjustments of which we are ourselves 
unconscious. Should we not turn in love and gratitude to Allah our Creator? 

23. For We do determine (according to need); for 
We(5874) are the best to determine (things). 

5874 Perhaps th e life in the womb, in relation to the life after birth, is an allegory 
for our probationary life on earth in relation to the eternal Life to come. Perhaps, 



431 



The Noble Qur'an 



also, our state when we are buried in the tomb suggests an allegory to the life in 
the womb, in relation to the life in the Hereafter. 

24. Ah woe, that Day! to the Rejecters of Truth! 

25. Have We not made the earth (as a place) to draw 
together. 

26. The living and the dead,(5875) 

5875 What a wonderful parable! The earth is a yjlacc where death and life, decay 
and growth and decay, green grass, stubble, and luel, corru[)tion and purification 
jostle togetlier— one often leading to the other. The drama which we see with our 
own eyes in this world should enable us to a])])rcciarc the wonders in the sjiiritual 
world where the tlespisetl antl rejected receive the highest honour. Lazarus rests in 
Abraham's bosom, and the Pharaoh is led in chains for his arrogance and his sin. 

27. And made therein mountains standing firm,(5876) 
lofty (in stature); and provided for you water sweet 
(and wholesome)? 

5876 See n. 2038 to 16:15. The solid mountains are frequently referred to: cf. 
13:3. The parable here is that the mountains are hard, solid rock, and yet they act 
as sponges to collect, store up, and filter sweet and wholestjme water, which on 
account of their altitude they are able to distribute by gravity to tlie lower, dry land 
l)y means of rivers or springs. Anyone who has seen the jiarehed Makkan valleys 
and the delicious s])rings in the mountains around, or the Zubaydah Canal , which 
is the main source of Makkah's water supply, vrill appreciate tlie aptness of the 
metaphor, but it applies to any country, though not to so striking a degree. If the 
wisdom and power of Allah can do such things before your eyes, how can you 
reject His teachir^ of a still more wonderful future Life? 

28. Ah woe, that Day, to the Rejecters of Truth! 

29. (It will be said:) "Depart ye to that which ye used to 
reject as false! 

30. "Depart ye to a Shadow(5877) (of smoke ascending) 
in three columns, 

5877 The Sinners, instead of reposing in cool shades, will only see the bla2dng 
Fire. The only shadow they will see will be that of Smoke, ascending in three 
columns, right, left, and above, i.e., completely enveloping them. But it will give 
no comfort or coolness. On the contrary, it will contain huge sparks. (R). 

31. "(Which yields) no shade of coolness, and is of no 
use against the fierce Blaze. 

32. "Indeed it throws about sparks (huge) as 
Forts,(5878) 

5878 Q:isr: Fori, big building, palace. An alternative reading is Q-Asnr, plural of 
Qusmt (run), meaning bundles of wood used for fuel: Ibn Abbas reported by 
Bukhari. I almost prefer this latter reading. 

33. "As if there were (a string of) yellow camels 
(marching swiftly). "(5879) 

5879 The yellow sparks flying swiftly one after another suggest a string of camels 
marching swiftly, such as the Arabs of Najd and central Arabia are so proud <)f. 
There is a double allegory. It refers not only to the colour and the rajjid 
succession ot sparks, but to the \auit}" of worldh" ])ride, as nuich as to sa\': "\"oiir 
fine yellow camels in which \'ou took such pride m the world are but spiirk>, that 
fly away and even sting you in the Hereafter!" Smoke with spaiks may also assume 
fantastic shapes like long-necked camels. 

34. Ah woe, that Day, to the Rejecters of Truth! 

35. That will be a Day when they shall not be able to 
speak.(5880) 

5880 They will be dumbfounded; i.e., (when read with the next verse), they will 
not be in a position to put forward any valid defence or plea. Facts will speak too 
plainly r^ainst them. They m^ht perversely try to deny false worship: 6:23; but 
their own tongues and limbs will bear witness against them: 24:24. Nor does the 



fighting out or settling of doctrinal disputes in the Hereafter (39:31) amount to 
putting forward pleas in defence. 

36. Nor will it be open to them to put forth pleas. 

37. Ah woe, that Day, to the Rejecters of Truth! 

38. That will be a Day of Sorting out! We shall gather you 
together and those before (you)!(5881) 

5881 We may suppose this as spoken primarily to the Quraysh who were plottir^ 
against the Prophet. You may use all your wis(k)in and that of your ancestors, but 
you vrill not he able lo defeat Allah or His Plan. See next \ erse. 

39. Now, if ye have a trick (or plot), use it against 
Me!(5882) 

5882 The plots against the Pro])het were ])lots against Allah's Truth, and therefore 
against Allah. Can anyone hope to profit by such pkjts? Can anyone defeat Allah's 
Plan and Purpose? Let them try. They will only ruin themselves, as the Pagan 
leaders did. There can only be pity for such men. What will be their state in the 
Hereafter? "Ah woe, that Day, to the Rejecters of Allah's Truth!" 

40. Ah woe, that Day, to the Rejecters of Truth! 

41. As to the Righteous, they shall be amidst (cool) 
shades and springs (of water). (5883) 

5883 This is in contrast to the triple shade of smoke and sin for the sinners, which 
neither gives them coolness nor jjrotects them from the Blazing Fire. The Shade, 
i.e.. Covering, of Allah's Good Pleasui e, will be the greatest Boon of all, and the 
Sj)ring of Allah's Love vrill he iiie\liaustil)le. (R). 

42. And (they shall have) fruits,- all they desire. (5884) 

5884 Fruits: 5een. 4671 to 43:73. (R). 

43. "Eat ye and drink ye to your heart's content: for that 
ye worked (Righteousness). (5885) 

5885 The fruits of righteousness are contentment in this life and the supreme 
Bliss in the next 

44. Thus do We certainly reward the Doers of Good. 

45. Ah woe, that Day, to the Rejecters of Truth! 

46. (O ye unjust!) Eat ye and enjoy yourselves (but) a 
little while,(5886) for that ye are Sinners. 

5886 "Eat" is symbolical o[ lia\"iiig the good things ol Hie in this world. It nia\' he 
that the\' are oiiK' gi\en lor a trial. Because their minds and wishes run to wrong 
tilings, the opportunities tor wrong are multiplied, as the impetus tor good or for 
evil increases progressively. They are to beheve and repent But if they do not, 
they are to be pitied, even for the good things of this life, for they will come to an 
evil Ejid in the Hereafter. 

47. Ah woe, that Day, to the Rejecters of Truth! 

48. And when it is said to them, "Prostrate yourselves!" 
they do not so.(5887) 

5887 Prostration is a symbol ol humility and a desire to get nearer to Allah by 
Prayer and a good life. Those who refuse to adopt this Path are to be pitied: how 
will they fare at Judgement? 

49. Ah woe, that Day, to the Rejecters of Truth! 

50. Then what Message, after that,(5888) will they 
believe in? 

5888 J Ji^t nvAy refer to verse 4H: diey were given plain and clear Guidance, and 
they refused to accept it: after that what kind of Message will they accept? The 
Guidance referred to is obviously that of Islam or the Qur'an. 



432 



The Noble Qur'an 



78 . Al Naba' (The Great News) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Concerning what are they disputing? 

2. Concerning the Great News,(5889) 

5889 Great News; usually understood to mean the News or Message of the 
Resunection or the liereafter, ahoiit which diere are \ arioiis schools of tliought 
among the Jews and Christians and other nations. There is praeliealh' nolhing 
about the Resurrection in the Old 'I'estamenI, and die Jewish seel ol Sad(hicees 
c\'en in the time ol Christ denied ihe Resurrection allogelher. The Pagan ideas ol 
a hiture li!e-il an\-\"aried Irom ])lace to place and Irom lime io lime, luen m ihe 
early Christian Church, as we learn Irom Paul's First Episde to die Corinthians, 
there were contentions in that little community (I. Corinthians, 1:11), and some 
definitely denied the resurrection of the dead (ih., 15:12). 

Grcnl Xcws may also be translated Grcnr Mcssngc or a Mcssngc Supreme as 1 
have Iranslaled al '■?8:(i7. In that case it would reler to ihe Qur'an, or die Message 
ol Re\elatioii. or the Message ol the Prophet, al)oul which diere was great 
contendon in those days. As diis Message also lays great sness on die Day ol 
Judgement and the Resurrection, the practical result by either mode of 
interpretation amounts to the same. 

3. About which they cannot agree. 

4. Verily, they shall soon (come to) know! 

5. Verify, verify they shaff soon (come to) fcnow! 

6. Have We not made the earth as a wide(5890) 
expanse, 

5890 See n. 2038 to 16:15. (Xalso 13:3 and 15:19. The spacious expanse of die 
earth may be compared to a carpet, to which the mountains act as pegs. The Signs 
of Allah are thus enumerated: the great panorama of outer nature (verses 6-7); the 
creation of Man in pairs, with the succession of rest and work fitting in with the 
succession of night and day (verses 8-11); the firmaments ahove, with their 
splendid lights {\erses 12-lH); and the clouds and rain and abundant harxests, 
which knit sky and earth and man together (verses 14-16). Uliese point to iVllali, 
and Allah's Message points to the Future life. 

7. And the mountains as pegs? 

8. And (have We not) created you in pairs, 

9. And made your sfeep for rest, 

10. And made the night as a covering,(5891) 

5891 The darkness of the night is as a covering. Just as a covering protects us from 
exposure to cold or heat, so this coverir^ gives us spiritual respite from the buffets 
of the material world, and from the tiring activities of our own inner exertions. 
The rest in sleep (in \'erse 9) is supplemented by the covering of the night with 
which we are jirovided b\' Allah. 

11. And made the day as a means of subsistence?(5892) 

5892 Subsistence m English only pardy covers die idea ol imi' ;ish, which includes 
every kind of life activity. The Day is specially illuminated, so runs the figure of 
speech, in order that these Ufe activities of all kinds may be luliy exercised. 

12. And (have We not) built over you the seven 
firmaments,(5893) 

5893 See n. ,'),')26 to 65:12 and n. 2876 to 23:17, also 37:6 and notes diere. 

13. And placed (therein) a Light of Spfendour?(5894) 

5894 That is, the sun. Ci. 25:61; 33:46 (where it is used metaphorically for the 
Prophet); and 71:16. 



14. And do We not send down from the cfouds water in 
abundance,(5895) 

5895 Note how the evidences of Allah and His beneficence are set out in four 
groups. (1) Look to external nature on the earth around you (verses 6-7); (2) your 
own nature, physical, mental and spiritual (verses 8-1 1); (3) the starry heavens, and 
the glory ol the sun (\ erses 12-13); and (4) the interdependence of eardi, air, and 
sky in the cycle ol water, clouds, rain, corn and gardens, all sening in their se\ eral 
ways to turther die whole plan o! die World as it allects us. Can \<;>ii not then 
believe that a Creator who does diis will sort out Good and Evil on an appointed 
Day with real justice and power? 

15. That We may produce therewith corn and vegetabfes, 

16. And gardens of fuxurious growth? 

17. Verify the Day of Sorting Out(5896) is a thing 
appointed/ 

5896 37:21, n. 4047, and 36:59, n. 4005 (end). The Day of J udgement is die 
Day of Sorting Out, as between Good and Evil. 

18. The Day that the Trumpet(5897) shall be sounded, 
and ye shalf come forth in crowds; 

5897 The angel charged with the sounding of die ri iimpet is Israfil. It will herald 
Judgement, a." .'50:20: also 39:08, and n. 1313; and 69:13, u. ,>048. 

19. And the heavens shafi be opened as if there were 
doorS/(5898) 

5898 A sign llial the ])reseiil order ol lliings will ha\e ceased to exist, and a new 
world will have come into being. Such a figure applies to die heavens in diis verse 
and to the earth in the next verse. The mystery of what is beyond the heavens will 
have vanished through the doors which will then be opened. The solid mountains, 
as we suppose them to be, will have vanished like an unsubstantial mirage. 

20. And the mountains shafI vanish, as if they were a 
mirage. 

21. Truly Hell is as a place of ambush-(5899) 

5899 Hell, die embodiment of evil, is lying in wait like an ainl)ush for eveiyone. 
We should be on our guard. F"or the transgressors, those who have vyalfully 
rebelled against Allah, it will he a definite deslinatiou, troin which diere is no 
return, except, it may be, after ages i.e., unless Allali so wills: Ci. 0:128, and n. 
951. 

22. For the transgressors a place of destination: 

23. They will dwefl therein for ages. 

24. Nothing cool shall they taste therein, nor any drinic, 

25. Save a boifing ffuid and a ffuid, dark, murky, 
intensefy cofd-(5900) 

5900 Ci: 10: 1, and ii. 1390; also 38:57, and n. 4213. 

26. A fitting recompense (for them). (5901) 

5901 Their transgressions go on progressively as they refuse to repent and turn to 
AUah. The fire of miser\' begins to bbize forth more and more fiercely, and there 
is nothing to cool that bbize; their tood and drink dienisch es are tainted with the 
disorder of contradictory elements— boiling hot drink, w ith intensely cold, murky, 
and disgusting fluids. These are fitting puiiislinieiits tor their crimes, which are 
inconsistent widi die pure and gentie mould in which Allali had originally east 
their nature. 

27. For that they used not to fear any account (for their 
deeds),(5902) 



433 



The Noble Qur'an 



5902 It was not isolated acts, but a continued course of evil conduct; they 
repudiated the moral and spiritual responsibility for their lives; and they 
impudently called Truth itself by false names and disdained Allah's Signs, which 
were vouchsafed for their instruction. These are not mere impressions; these are 
hard facts "preserved on record", so that every deed can have its due weight in 
maldng up the account 

28. But they (impudently) treated Our Signs as false. 

29. And all things have We preserved on record. 

30. "So taste ye (the fruits of your deeds); for no 
increase(5903) shall We grant you, except in 
Punishment." 

5903 Just as tliere is a pr<)gressi\"e deterioralion in the sinner's soul when he 
surrenders himself to evil, so diere is a progressive increase in tlie Penalty which 
he suffers. 

31. Verily for the Righteous there will be a fulfilment of 
(the heart's) desires;(5904) 

5904 This is true Salvation. It is not only safety and felicity, but the attainment of 
the final Goal, the supreme Achievement, the Fulfilment of the highest in human 
nature, the satisfaction of the true and pure desires of the heart— seeing the "Face 
of Allah". See n. 1788 to H:57. 

32. Gardens enclosed, and Grapevines;(5905) 

5905 i'he supreme Achievement, or the Fultilment ot the Hearts Desires, spoken 
of in the last verse, is now described in three symbols (verses 32-34), as further 
explained by two negatives (verse 35). The first symbol is the enclosed Fruit 
Garden , and the symbol taken for the fruit is the Grape. The Garden in its many 
aspects is the most fretiuent symbol adojiled lor Bliss. Here die s\mbolism is 
further particularised. The most carefully-tended Garden is a Fruit Garden , with 
\\ alls all round lo ])roiect it, and the most characteristic fruit mentioned here is the 
luscious (Jra])e. (R). 

33. Companions of Equal Age;(5906) 

5906 The second symbol is Companions of E(|ual Age. Maidens or ^^gins, 
symbols of purity, grace, beauty, innocence, truth, and sympathy. (R). 

34. And a cup full (To the Brim). (5907) 

5907 The tliird symbol, the Cup, takes us [jardy to the Grapes mentioned in verse 
32 and partly to the Sfjrings or Ri\ers menhoued with the Garden in so many 
fjlaces. FuJJ to the brim brings to oiu' mind the unhounded Bouniy oi Allah. 

35. No vanity shall they hear therein, nor Untruth:- 
(5908) 

5908 The explanation of the three symbols is made further clear by the two 
negatives. (1) There will be no talk of vanities, such as are usually associated on 
this earth with pleasant Gardens, Companions of ecjual age, or generous Cups 
flowing in Assemblies. (2) There will be no Untruth or Falsehood. Insiucerit\' or 
Hollowness there. Eventhiug will be on a j)laue of absolute lYuth and Realt}'. 

36. Recompense from thy Lord, a gift, (amply) sufficient- 
(5909) 



5909 The Recompense is not exactly a Reward in proportion to merit, but is 
rather a Gift or a Bounty from the Merciflil | a Gift most amply sufficient to 
satisfy all desire on that plane of purity. A Gift (amply) sufficient rmght almost be 
translated: a liheral and hountiful gift. Cf. the phrase, A'ta ik aJisana=Jie gave 
generoush', or bounlihilK'. (R). 

37. (From) the Lord of the heavens and the earth, and all 
between, (Allah) Most Gracious: None shall have 
power to argue with Him. (5910) 

5910 No one has the right or the power to argue witli Allah about the Gifts which 
He may bestow on His devotees beyond their deserts, (verse 36 above) or about 
the Penalty which His justice may inflict for sin or wrongdoing. He is high above 
all Creation. But He is also Most Gracious. Therefore He may permit special 
Dignitaries, of honour in His eyes, to plead for sinners, but they will only plead in 
truth and righteousness: see \'erse 38 below. 

38. The Day that the Spirit(5911) and the angels will 
stand forth in ranks, none shall speak except any who 
is permitted by ((Allah)) Most Gracious, and He will 
say what is right.(5912) 

5911 J Jic Spirit: see u. 3677 io 70: 1. Some Conmieut;itors understand by "the 
Spirit" the angel Gabriel as he is charged specially with bringing Messages to 
human prophets: see 26:193. n. 3224. (R). 

5912 See n. 5910 above. No one has the right to speak before the Judgement 
Seat; but certain great Dignitaries may be given permission to plead for mercy for 
sinners, and they will only so plead if the mercy is not negatory of Allah's universal 
justice. 

39. That Day will be the sure Reality:(5913) Therefore, 
whoso will, let him take a (straight) return to his Lord! 

5913 Cf. 69:1 and n. 563o. Judgement is sure to eome, and rrutli will tiien be free 
from all veils. Why should not man, therefore, now in this Ufe of probation, turn 
back to Allah, and understand and do His Will? 

40. Verily, We have warned you of a Penalty near-(5914) 
the Day when man will see (the deeds) which his 
hands have sent forth, and the Unbeliever will say, 
"Woe unto me! Would that I were (metre) 
dust!"(5915) 

5914 Is Judgement very near? Yes. There are three stages of Judgement (1) Many 
of our sins and wrongdoings find their penally in this very life. It may not be an 
open or striking event, but it corrodes the soul and conscience all the time. Let us 
therefore turn baek to Allah in repentance and ask for forgiveness (2) WTiere the 
IVuahy is noi aeUially ])ereei\ed or is not visible in this life, Deatli is eonsidered 
the Lesser Judgenieul lor eaeh individual soul: see n. ,')822 to 75:22. Death may 
eome lo au\<>ne ai any time, and we must all lie ready tor il. {3} Then there is the 
final Judgement, when the whole ot the present order passes away, and tliere is a 
New World . Time as we know it will not exist. Fifty thousand years as we reckon 
now will be but as a Day, 70:4. Aeeording to those standards even this Final 
Judgement is quite near, and we must prepare for it. For it will be too late then for 
repentance. 

5915 The I 'ul)elie\"er, (he Rejecter ol Allah, will (hen find himself in a world of 
absolute Realitj', in which tliere will be no place tor him. He will neidier live nor 
die: 20:74. He will wish that he could be reduced to nothingness, but even that 
would not be possible. 



434 



The Noble Qur'an 



79. Al Nazi'at (Those Who Tear Out) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the (angels](5916] who tear out (the souls of the 
wicked) with violence;(5917) 

5916 The beginning of this Siimh may he c<)m[);ii c(l with the beginning oi S. 77. 
A ti^anshitor's task in snch jjassagcs is extremely diffieult. He has to contend, again 
and again, with verities ot a reahn beyond man's normal range ot experienee 
expressed in elliptieal language and he has to render them in another language 
with words of precision intelligible to readers. It is tlieretore necessary for him to 
put in part of the Commentary in the Translation in such cases. (R). 

The evidence of five things is here invoked in verses 1-5, in order to lead to the 
conclusion in verse 6 and those following. Or, if we treat verses 3-5 as tliree sbiges 
of the same thing, there are three things to be considered in five stages. What are 
they? And what is the conclusion? See the following notes. 

5917 There is much difference of opinion among the Commentators as to the five 
things or beings mentioned in these verses. I follow the general opinion in my 
inter[)retation, which is that angels are referred to as the agency which in their 
dealings with mankind show clearly Allah's Justice, Power, and Mercy, which again 
])oint to the Judgement to come, as a eertaint}' which none can evade. The first 
])oint, reterred to in this \'erse, is that the souls of the wicked are loath to part v\ith 
their material body at death, but their will will not count: their souls will be 
wrenched out into another world. Who will then deny Resurrection and 
Judgement? 

2. By those who gently draw out (the souls of the 
blessed);(5918) 

5918 The second point is that in contrast with the wicked, the souls of the blessed 
will be drawn out gendy to their new life. They will be ready for it. In fact death 
for them will be a release from the grosser incidents of bodily sense. To them the 
approach of Judgement will be welcome. 

3. And by those who glide along (on errands of 
mercy),(5919) 

5919 At all times are errantls of mercy and blessings and errantls ot justice, which 
the angels are prompt to execute by order of Allah. There are three features of 
this, thus giving the third, fourth, and fifth points. (3) Their movement is 
compared to that of gliding or swimming (sabhan). In 21:33 this verb is applied to 
the motion of the celestial bodies: they all "swim along, each in its rounded 
course*. Cf. Shakespeare, Merdiant of Venice : "There's not an orb which thou 
behold'st, But in his motion life and angel sings, Still quiring to the young-eyed 
cherubims". (4) In hurryirrg on their errands angels press forth as in a race. (5) 
And thus they promptly execute the orders of their Ix>rd (Cf. 35:1). 

4. Then press forward as in a race, 

5. Then arrange to do (the Commands of their Lord), 

6. One Day everything that can be in commotion will be 
in violent commotion, (5920) 

5920 The e\idence ot the wonderful working of tlie spiritual world having been 
invoked in the firsi fi\ e verses, the conclusion is now drawn and stated. It is certain 
that one great Da>' (to be taken in a spiritual sense as the Day of Account), the 
whole world as we now see it in our life will be in violent revolution. It will be like 
an earthquake destroying all landmarks. But that will affect only things subject to 
change: they will suffer violent convulsions as a preliminary to their disappearance. 
But Allah and His divine order will not change: his "Face" abideth forever, full of 
Majestv', Bount>', and Ilonom^ {bfrMl). 

7. Followed by oft-repeated (Commotions):(5921) 

5921 The Commotion will be repeated again and again in the transitory world, to 
make way for the new world that will then come into being. 

8. Hearts that Day(5922) will be in agitation; 



5922 All hearts will be in agitation: those of the blessed ones to see the beginning 
of the fulfilment of their Lord's Promise; those of the Rejecters of Allah for fear of 
His just Judgement. 

9. Cast down will be(5923) (their owners') eyes. 

5923 Similarly all eyes will be cast down; tliose of the blessed ones to see the 
beginnii^ of the fulfilment of the Rejecters of Allah, in utter humiliation, sorrow, 
and shame, for their arrogance and insolence in their probationary life. 

10. They say (now): "What! shall we indeed be(5924) 
returned to (our) former state? 

5924 The ("nbelievers say now, in their arrogance, insolence, and mocking 
defiance: "SureK" death here is tlie end of all tliiii^^! When we are dead and 
buried, and our l)ones are rotten, how can \\"e be restored again?" They add, "It 
that were so, dien we should indeed be in a turn of dreadful luck! Instead of 
gaining by the Resurrection, we should be in terrible loss (with our rotten bones)!" 
They mean this in biting mockery. But there v\ill indeed be an Account taken, and 
they will indeed be in a terrible loss, for they will go to pertlition! 

11. "What! - when we shall have become rotten bones?" 

12. They say: "It would, in that case, be a return with 
loss!" 

13. But verily, it will be but a single (Compelling) 
Cry,{5925) 

5925 Judgement will be inaugurated with a single compelling Cry. Cf. 37:19. See 

also 36:29 and 49, where tlie single mighty Blast seems to refer to the sinners 
being cut off in this life and [jiunged into the other world where they will be 
further judged, and 86:,')3, where the final Judgement is reterred to. 

14. When, behold, they will be in the (full) awakening (to 
Judgment). (5926) 

5926 rhe\' will have been more or less dormant before the Great Judgement, as 
contrasted with the Lesser Judgement (n. .>*)! 1 to 78:10, and n. ,'>H22 to 75:22). 
When the resurrection comes, the\ will come liilly into the new world, the old 
heaven and earth havii^ then compieteh' passed awa\', not only for them but 
absolutely. 

15. Has the story(5927) of Moses reached thee? 

5927 This is just a reference to the stoiy of Moses told more tulh' in S. 20:9-76. 
The lessons drawn are: (1) That e\ en to an arrogant blasphemer and rel>el against 
Allah's Law, like Pharaoh, Allah's grace was offered tiirough a major prophet 
Moses; (2) that this rejection brought about his signal downfall even in this world; 
and (3) that his humiliation and punishment will be completed in the Hereafter at 
Judgement 

16. Behold, thy Lord did call to him in the sacred valley of 
Tuwa:-(5928) 

5928 0" 20:12. 

17. "Go thou to Pharaoh for he has indeed transgressed 
all bounds:(5929) 

5929 Cf 20:21. 

18. "And say to him, 'Wouldst thou that thou shouldst be 
purified (from sin)?- 

19. " And that I guide thee to thy Lord, so thou(5930) 
shouldst fear Him?'" 

5930 Even for such a one as Pharaoh, intoxicated witli his own power and 
greatness, guidance and grace were offered through Moses. 

20. Then did (Moses) show him the Great Sign. (5931) 

5931 What was the Great Sign? Some Commentators understand by it the "White 
Shining Hand": see n. 2550 to 20:22-23. Others think it was the miracle of the rod 



435 



The Noble Qur'an 



that became a "snake active in motion": see 20:20, n. 2549. These were among the 
Greater Signs: 20:28. In 17:101 there is a reference to nine clear Signs given to 
Moses, and these are sjjccified in detail in n. 1091 to 7:138. tlie fact is, tliere were 
many Signs gi\"en, "o])enl\' sell-ex])lained," Init Pharaoh and his men "were steejjcd 
in arrogance-a peo])le gi\"en lo sin" (7:188). the ])re-eniinentl\' (Jreat Sign was 
iherelore the laci oi Moses being sent lo I'haraoh, which subse(|uently converted 
the magicians and the more learned Egyptians to the true Ciod (20:70-73), though 
Pharaoh and his Chieis resisted and suilered lor their siii^>. (R). 

21. But (Pharaoh) rejected it and disobeyed (guidance); 

22. Further, he turned his back, striving hard (against 
Allah.. 

23. Then he collected (his men) and made a 
proclamation, 

24. Saying, "I am your Lord, Most High". 

25. But Allah did punish him, (and made an) example of 
him, - in the Hereafter, as in this life. (5932) 

5932 See 20:78-79, also 7:135-137. 

26. Verily in this is an instructive warning(5933) for 
whosoever feareth ((Allah)). 

5933 Cf. 24:44. 

27. What! Are ye the more difficult to create or the 
heaven (above)?(5934) (Allah) hath constructed it: 

5934 If man grows arrogant or forgets his accoiintabiIit>' to Allah, in his ignorance 
or thoughdessness, he is reminded that he is onh' an insignilicant speck in Allah's 
spacious Creation (C/. 8fi:81). All ihc excellence that man ac<inires is the gift of 
Allah, Who had bestowed on him a high l)e^liii\' il he hilfils the ])nr])ose ot his 
creation: 2:30-39. Then tollows a nature passage, pointing to the glory of the 
heavens and the earth, and how they are both made to subserve the life of man. 

28. On high hath He raised its canopy, and He hath given 
it order and perfection. (5935) 

5935 Cf. 2:29. The mystery of the heavens with their coundess stars and the 
planets obeying the laws of motion, and the sun and moon influencing the 
temperature and climates of the earth from thousands or millions of miles, 
illustrate the order and jjcrfection which Allah has given to His Creation. Can 
man then remain exempi ironi his responsibilily lor his deeds, endowed as he is 
witii a will, or deny the Day oi Sorting Out, which is the Da\' ol Jiidgementi' 

29. Its night doth He endow with darkness, and its 
splendour doth He bring out (with light). (5936) 

5936 Its of course refers to the starn' heax en. Both the Night and the Day have 
each its own beauty and its utility for man, as has been frequentiy pointed out in 
the Qur'an. The night is a period of darkness, but it has also its splendours of light 
in the moon, or the planets Jupiter or Venus, or stars like Sirius or the Milky 
Way. These coundess lights of night have their own beauty, and by day there is 
splendour of the sun for us, which in Creation as a whole, is just one of coundess 
stars. 

30. And the earth, moreover,(5937) hath He extended 
(to a wide expanse); 

5937 Moreover: or, more literally, after that See n. 4475 to 4 1 : 1 1 . 

31. He draweth out therefrom its moisture and its 
pasture;(5938) 

5938 The underground springs and wells as well as rivers and glaciers in northern 
climates are due to the dilferent levels of highlands not lowlands. They spread the 
moisture evenly as wanted, and give corn, iriiits, and \egetables to man, and 
pastures and feedir^ grounds to beasts of the fields. For the wonderful circuit or 
cycle of water between heaven and earth, see notes 3106 (25:49) and 3111 (25:53). 

32. And the mountains hath He firmly fixed;-(5939) 

5939 See n. 2038 to 16:15. the "eternal hills" are the main reservoirs for the 
storage and gradual distribution of water, the very basis of the life of man and 
beast 



33. For use and convenience(5940) to you and your 
cattle. 

5940 This clause I construe to apply to verses 30, 31, and 32 above. Everything on 
earth as, by Allah's bountiful providence, been arranged to subserve the use and 
convenience of man and the lower life which de[)ends upon him. The 
intermediary between Allah's providence and die acmal use made for Allah's other 
gifts is man's own intelligence and initiative, which are also gifts of AUah. 

34. Therefore, when there comes the great, 
overwhelming (Event),-(5941) 

5941 The Judgement, die time for sortir^ out all things according to their true, 

intrinsic, and eternal \aliies. 

35. The Day when man shall remember (all) that he 
strove for,(5942) 

5942 The Judgement will be not only for his acts but for his motives, "all he strove 
for". In this life he may forget his ill-deeds, but in the new conditions he will not 
only remember them, but the Fire of Punishment will be plainly visible to him, 
and not only to him, but it will be "for all to see". This will add to the sinner's 
humiliation. 

36. And Hell-Fire shall be placed in full view(5943) for 
(all) to see,- 

5943 0' 26:91. 

37. Then, for such as had transgressed all bounds, 

38. And had preferred (5944) the life of this world, 

5944 The abiding Punishment will be for those who had willfully and persistentiy 
rebelled against Allah, "transgressing all bounds", and had given themselves up to 
the vanities and lusts of this lower life. This Punishment will not touch those who 
had re[)eiited and been lorgi\ eii, nor those guilt}', through human frailty, of minor 
sins, whose deeds will l)e weighed in the l)alance against their good deeds: 101:6-9. 

39. The Abode will be Hell-Fire; 

40. And for such as had entertained the fear of standing 
before(5945) their Lord's (tribunal) and had 
restrained (their) soul from lower desires, 

5945 The contnisi is complete ;ind parallel: the persistent rebels against Allah's 
L:i\v, who prelerred the lower lite, are to dwell in the Fire ol I'liiiisliiiieiit, while 
those who humbly teaied tlie punishmeirt of sin aird believiirg in tlieir Lord's 
warnings restrained their lower desires, will dwell irr the Garden. See last note. 

41. Their abode will be the Garden. 

42. They ask thee(5946) about the Hour,- 'When will be 
its appointed time? 

5946 Cf. 7:187 and n. 1159. Only Allah can reveal it. But were it known, "heavy 
were its burden through the heavens and the earth". 

43. Wherein art thou (concerned) with the declaration 
thereof? 

44. With thy Lord in the Limit(5947) fixed therefor. 

5947 C^ur hnie has no sort of comparison with the timeless state in the new 
spiritual World in which the final Judgement will take place. Nor can its limits- 
how long it will last— l>e set except in ihe Will of Almighty Allah, Lord o! Supreme 
Wisdom, Justice, and Goodness; 11: 107-1 08. But it is near, in the sense explained 
inn. 5914 to 78:40. 

45. Thou art but a Warner for such as fear it.(5948) 

5948 The warning is only elfective for those who believe in Allah and in the Final 
Account. Such men immediately turn in repentance to Allah, and it is to lead such 
men and help them, that l*roj)hets are sent. 

46. The Day they see it, (It will be) as if they had tarried 
but a single evening, or (at most till) the following 
morn!(5949) 



436 



The Noble Qur'an 



5949 Cf. 10:45, where the expression used is: "it will be as if they had tarried but 
an hour of a day." Here the metaphor used is "a single evening, or at most, 'till the 
following mom". Death is like sleep, and may be compared to tlie evening of life. 
In sleep we do not know how the time passes. When we wake up from the sleep 



of Death at the Resurrection, we shall not know whether it was the following 
moment or the foUowing hour after we slept, but we shall feel that it is morning, 
for we shall be conscious of all that goes on, as one awakened in the morning. 



80. 



'Abasa (He Frowned) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. (The Prophet) frowned and turned away,(5950) 

5950 See the Introduction to this Surah for the incident to which this refers. The 
lesson is that neither spiritual worth nor the prospect of effective spiritual guidance 
is to be measured by a man's position in life. The poor, or the blind, the halt, or 
the maimed, may be more susceptible to the teaching of Allah's Word than men 
who are apjjarcntly j^ifted, but who suffer from arrogance and self-sufficiency. 

2. Because there came to him the blind man 
(interrupting). 

3. But what could tell thee but that perchance he might 
grow (in spiritual understanding)?- 

4. Or that he might receive admonition, and the teaching 
might profit him?(5951) 

5951 It may be that the poor blind man might, on acctjunt of his will to learn, be 
more likeh' to giow in his own sijiritiial development or to profit by any lessons 
taught to him c\cii in rc])nK>f than a seli-sullicieiit leader. In tact it was so. For the 
blin<i man became a due and sincere Muslim and lived to become a governor of 
Madinah. 

5. As to one who regards Himself as self- 
sufficient,(5952) 

5952 Such a one would be a Pagan Quraysh leader, whom the Prophet was 
anxious to get into his fold, in order that the work of preaching Allah's Message 
might be facilitated. But such a Message works first amongst tlie simple and lowly, 
the poor and despised folk, and the mighty ones of the earth only come in when 
the stream rushes in with irresistible force. 

6. To him dost thou attend; 

7. Though it is no blame to thee if he grow not(5953) (in 
spiritual understanding). 

5953 Allali's Message is tor all, but if tlie great ones arrogantly keep back from it, it 
is no fault of the Preacher, so long as he has proclaimed the Message. He should 
attend to all, and specially to £&e humble and lowly. 

8. But as to him who came to thee striving earnestly, 

9. And with fear (in his heart),(5954) 

5954 The fear in tlie blind man's heart may have been twofold. (1) He was 
humble and God-fearing, not arrogant and self-siitficient: (2) being poor and 
blind, he feared to intrude: \et his earnest desire to learn the Qur'an made him 
bold, and he came, perhaps unseasonably, but was yet worthy of encouragement, 
because of the purity of his heart. 

10. Of him wast thou unmindful. 



11. By no means (should it be so)! For it is indeed a 
Message of instruction: (5955) 

S^SS Allah's Message is a universal Message, from which no one is to be excluded- 
rich or poor, old or young, gi eat or lowly, learned or ignorant. If anyone had the 
spiritual craving that needed satisfaction, he was to be given precedence if there 
was to be any question of precedence at all. 

12. Therefore let whoso will, keep it in remembrance. 

13. (It(5956) is) in Books held (greatly) in honour, 

5956 At the time this Surah was re\ caled, iherc w ere ])erhaps onh' about 42 or 4,) 
Surahs in the hands ol ihe Muslims. 15ut it was a sufficient bod\' of Re\elation of 
high spiritual \ alue, lo which the descrijitioii gi\en here could he apjilied. It was 
held in the highest honour; its place in the hearts of Muslims was more exalted 
than that of anything else: as Allah's Word, it was pure and sacred; and those who 
transcribed it were men who were honourable, just and pious. The legend that the 
early Surahs were not carefully written down and prcsen ed in books is a pure 
invention. The recensions made later in the tune of the first and the third 
Klialil ahs were niei eh lo ])resciTe the purity and safeguard the arrai^ement of the 
text al a time i\hcn the expansion of Islam among non-Arabic-speakii^ peoples 
made such ])recautions necessar\'. 

14. Exalted (in dignity), kept pure and holy, 

15. (Written) by the hands of scribes- 

16. Honourable and Pious and Just. 

17. Woe to man! What hath made him reject Allah. 

18. From what stuff hath He created him? 

19. From a sperm-drop:(5957) He hath created him, and 
then mouldeth him in due proportions; 

5957 f y. lir.'l, and ii. j8.'i!2. 'I1ic ont^iii «[ man as an aiiinial is \o\\\\ indeed. But 
what lurlhcr iaculties and capacities has not Allah granted to ineii? Besides his 
animal l)od\', in which also he shares in all the blessings which Allah has bestowed 
on the rest of His Creation, man has been granted divine gifts which entide him to 
be called Vicegerent of Allah on earth: 2:30. He has a will; he has spiritual 
perception; he is capable of divine love; he can control nature within certain limits, 
and subject nature's forces to his own use. And he has been given the power of 
judgement, so that he can avoid excess and defect, and follow the middle path. 
And that path, as well as all that is necessary for his life in its manifold aspects, has 
been made easy for him. 

20. Then doth He make His path smooth for him; 

21. Then He causeth him to die, and putteth him in his 
Grave;(5958) 

5958 Cf. 2{):5.*5. Deadi is an inevitable event after tiie brief life on this eartli, but it 
is also in a sense a blessing-a release from the imperfections of this world, a close 
of the probationary period, after which will dawn the full Reality. The Grave may 
be understood to be the period between physical death and immortal life, 
whatever may be the mode of disposal of the dead body. This intermediate period 
is die BarzakhoT Partition: see n. 2940 to 23:101. 



437 



The Noble Qur'an 



22. Then, when it is His Will, He will raise him up (again). 

23. By no means hath he fulfilled what Allah hath 
commanded him. (5959) 

5959 rhough all tlicsc blessings and stages have been provided by Allah's Grace 
for the good of man, yet urtregenerate man fails in carryir^ out the purpose of his 
creation and life. 

24. Then let man look at his Food/(5960) (and how We 
provide it): 

5960 After a reference to man's inner history, there is now a reference to just one 
item in his daily outer life, his food: and it is shown how the forces of heaven and 
earth unite hy Allah's Command to scn'c man and his dependants, "for use and 
(■on\"cniencc to \<;>u and \<)ur caltic" (\crse 82 below). If that is the ease with just 
one item, food, how much more comprehensive is Allah's beneficence when die 
whole of man's needs are considered! 

25. For that We pour forth water in abundance, 

26. And We split the earth in fragments,(5961) 

5961 The water comes from the clouds in plentiful abundance; the eardi is 
jiloughed, and the soil is broken uj) in Iragments, and \ields an al)iuidanl harvest 
ot cereals (Com), trellised fruit (Grapes), and vegetable food (nutritious Plants), as 
well as huit that can keep for long periods and serve many uses, like olives and 
dates. 

27. And produce therein(5962) corn, 

5962 Therein: i.e., from within the earth or the soil. 

28. And Grapes and nutritious plants, 

29. And Olives and Dates, 

30. And enclosed Gardens,(5963) dense with lofty trees, 

5963 We not only get field crops such as were mentioned in n. 5961 above, but 
we have the more highly cultivated garden crops, both in the way of lofty trees, 
and in the way of carefully tended fruits like the fig; and then we have grass and all 
kinds of fodder. 

31. And fruits and fodder,- 

32. For use and convenience to you and your 
cattle.(5964) 



5964 The same verse occurs at 79:33, where n. 5940 explains the wider meaning 
in that context 

33. At length, when there comes the Deafening Noise,- 
(5965) 

5965 rreliminary to the establishment ot the Final Judgement. 

34. That Day shall a man flee from his own brother, 

35. And from his mother and his father, 

36. And from his wife and his children. (5966) 

5966 Even those who were nearest and dearest in this Hie will not be able or 
willing to help each otiier on that awtnl Da\'. On the coiitrar\', it die\' have to 
receive a sentence tor dieir sins, they will be anxious to avoid even sharing each 
Other's sorrows or witnessing each other's humiliation; for each will have enough 
of his own troubles to occupy him. On the other hand, the Righteous will be 
united with their righteous families: 52:21; and their faces will be T^eamir^, 
laughir^, rejoicir^" (80:38-39). 

37. Each one of them, that Day, will have enough concern 
(of his own) to make him indifferent to the 
others.(5967) 

5967 Cf. 7{):l()-l 1. No Iriend will ask after a Iriend diat Da\'. On the contrar\' die 
sinner will desire to save himself at the expense even of his own family and 
benefactors. 

38. Some faces that Day will be beaming, 

39. Laughing, rejoicing. 

40. And other faces that Day will be dust-stained,(5968) 

5968 The dust on the faces of the sinners will be in contrast to the beaming fight 
on the faces of the righteous; and the blackness in contrast to the "laughing, 
rejoicing" faces of the righteous. But the dust also suggests that being Rejecters of 
Allah, their faces and eyes and taculties were choked in dust, and llie l)lackness 
suggests that being Doers ot Ini(iuit}" they had no part or lot in ])unty or Light. 
Another contrast ina\' ])ossil>iy l>e deduced: the iiunil>le and lowh' iiia\' be "in the 
dust" in this life, and tlie arrogant sirmers in sunshine, but the roles will be 
reversed at Judgement 

41. Blackness will cover them: 

42. Such will be the Rejecters of Allah, the doers of 
iniquity. 



438 



The Noble Qur'an 



81 . Al Takwir (The Folding Up) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. When the sun(5969) (with its spacious light) is folded 
up;(5970) 

5969 Verses 1 to 13 are conditional clauses, and the substantive clause is in verse 
14. The time will tonic when nature's processes as we know them will cease to 
hinction, iuu\ the >,ou\ will only then know by self-conviction the results of its 
actions. With rdcrcncc lo ;ui in<livi(hial soul, its resurrection is its supreme crisis: 
tlic whole world of sense, and e\ cn of imagination and reason, melts away, and its 
whole spiritual scroll is laid hare hctore it. 

5970 The conditional clauses are twelve, in two groups of six. The first six affect 
the outer or physical life of man; the last six, his inmost spiritual life. Let US take 
them one by one. (1) The biggest factor affecting us in the external ])li\sical World 
is the light, heat, and j)erha]>s electric or magnetic cnerg\' ot the sun. The sun is 
the source ot all die light, heat, and energv', and indeed the source and su])])ort ol 
all jjhysical lite that we know. It is the biggest factor and yet most remote from us 
in our solar system. Yet the sources of our inner spiritual life will be greater and 
more lasting, for they will survive it. The sun as the centre of our solar system also 
stands as a symbol of the present order of thirds. The physical forces, as defined 
in Newton 's laws of Matter and Attraction, will also break up with the break-up of 
the sun. Is folded up: is folded uj), or twisted uyj, like a sheet or garment 

2. When the stars(5971) fall, losing their lustre; 

5971 (2) Next after die sun, we can derive faint lights from the innumerable stars 
in the firmament. For all tlie ages of which we have any record, these stars have 
remained fixed. Nothing can be more fixed: yet they can and will fail. 

3. When the mountains vanish (like a mirage);(5972) 

5972 Cf. 78:20. (3) On our own earth tlie mountains-die "eternal liills'-seem the 
most striking examples of stability, yet they will be swept away like a mirage, as if 
they had never existed. 

4. When the she-camels, ten months with young, are left 
untended;(5973) 

5973 (1) liie t>'])e ot Arab property, as well as the tj'pe of the Arab pet, was the 
camel, and tlie most precious camel was the she-camel just about to be delivered 
of her young. She would in normal times be most sedulously cared for. But when 
all our landmarks of this life vanish, even she would be left untended. Nothing 
would then be as it is now. 

5. When the wild beasts are herded together (in the 
human habitations);(5974) 

5974 (o) In the present world, the wild animals fear each other, and they all fear 
man and normally kec]) awa\' Irom human habitations. Bui \vhen this order passes 
away, tliere will be scai cely any differentiation between human habitations and the 
wilds of the forests. 

6. When the oceans(5975) boil over with a swell; 

5975 See ,)2:() and n. ,'5011. (5) The oceans, which now keep dicir bounds, v\ill 
surge and boil over, and o\"crwheliii all landmarks. .\t present the waters seem to 
have reached their fixed and iioniial le\"cLs. hut llie whole c(|uilibriuiii \\\\\ dicii be 
dislurbed. Such will be die coiii])lclc wietis. ol this lransilor\' \\x)ii(!, al the 
approach ot die dawn ol the peniiaiieni Rcalilw But these are ])liysical s\nil)ols, 
relating to the outer nature suiToundmg the physical nature ol man. The 
remaining six, viz.: die 7th to die 12di, describe die ordering ot the new spiritual 
World, from which all present seeming incongruities will be removed. 

7. When the souls are sorted out,(5976) (being joined, 
like with like); 

5976 Cf. 56:7, where the sorting out into three classes is mentioned, viz.: Those 
Nearest to Allah, the Companions ol the Right Hand, and the Coin])aiiions ol the 
Left Hand. That \vas a sort ol broad general diMsioii. The meaning iii this pas>,age 
is wider. (7) Whereas in diis world ot probation, good is mixed with evil, 
knowledge with ignorance, power with arrogance, and so on-in the new world of 



Reality, all true values will be restored, and like will consort with like, for it will be 
a world of [jcrfect Peace, Harmony, and Justice. 

8. When the female (infant), buried alive, is questioned - 

9. For what crime she was killed;(5977) 

5977 (8) In this \\()rld ol sin and sorrow, much unjusi sulleniig is caused, and 
innocent Ii\"cs sacnlircd, witlioui a trace being lelt. Ii\ which ollenders can be 
brought to justice. A suiking example betore die Quraysh was temale infanticide: 
cf. 16:58-59, and n. 2084. The crime was committed in the guise of social 
plausibility in secret collusion, and no question was asked here. But in the spiritual 
world of Justice, full questions will be asked, and the victim herself-dumb here-will 
be able to give evidence, for she had committed no crime herself. The proofs will 
be di ;nvn from the veiy means used for concealment. 

10. When the scrolls are laid open;(5978) 

5978 (9) The Scrolls recording the deeds of men, good or bad, will then be laid 
open before all. Cf 50:17-18, n. 4954; also 82:11-12. In the present phenomenal 
world, things may be concealed; but in the spiritual world of absolute Reality, 
every secret is opened out, good or bad. The whole tale of acts, omissions, 
motives, imponderable spiritual hurt, neglect, or help will be laid bare. 

11. When the world on High(5979) is unveiled; 

5979 J'Jic Woiid on High: literally, die Sky, or llea\"eii as standing tor l)otli the 
Bkizing Fire and the Garden, the Home of the Hereafter. (10) The soul's spiritual 
Sky-the things it held high or sacred-will be stripped of the thin blue that gave rest- 
and partly illusion-to its spiritual eye in the world of iUusions. Just as when an 
animal is skiimed, its real flesh and blood and inner organs become visible, 
without any outer coating to hold them together, so the inmost state of the spiritual 
world v\ill dien become plain. 

12. When the Blazing Fire(5980) is kindled to fierce heat; 

5980 (1 1) Then will burn the Blitzing Fire of tlic HcU, worse than die fiercest fire. 

(R). 

13. And when the Garden(5981) is brought near;-(5982) 

5981 (12) The last of the Metaphors, die Garden of Bliss-the light of Allah's Face 
(92:20)-will come in sight-not yet attained, but visible, or "brought near". For the 
scales have fallen from the eyes, and the soul knows itself. 

5982 See 7,>:22, n. ,■3822; 78: K), ii. .■>!)1 1; and 79:1 1, n. ,j925. |Eds.l. 

14. (Then) shall each soul know what it has put 
forward. (5983) 

5983 This is the conclusion. It is only on such conditions that the soul reaches its 
full realisation. Put forward: cf. "the Deeds which his hands have sent forth" in 
78:40. 

15. So verily I call(5984) to witness the Planets -(5985) 
that recede, 

5984 CI. 5fi:7.>, n. ,')2,'58, for the ^vitiiess dial the liea\eiily bodies l)ear symbolically 
to die power, beauty, and goodness of Allali, in sending His Revelation. See n. 
5798 to 74:32, for the significance of an adjuration in the Qur'an. 

5985 The appeal here is made to three things, the Planets, the Night, and the 
Dawn. (I) The Planets ha\'e a retrograde and a forward motion, and during 
occidtation, hide or disappear behind die sun or moon, or are othenvise invisible 
or a])])ear stalioiiar\'. Tlie>' l)elia\"e dillerenlly irom die millions ol stars around 
diem. Yet diey are not mere erratic bodies, but obey definite laws, and evidence 
the power and wisdom of Allah. 

16. Go straight, or hide; 

17. And the Night as it dissipates;(5986) 

5986 How the Night gradually declines after its height at midni^ti It seems 
gradually to steal away, and as Dawn approaches, to merge into Day. So a soid in 
spiritual darkness gradually awakes to its spiritual Dawn through Revelation. 



439 



The Noble Qur'an 



18. And the Dawn as it breathes away the darkness;- 
(5987) 

5987 The slow "breathing out" of the darkness by the Dawn, shown us, by 
beautiful imagery, that these mysterious operations, of which people in their 
ignorance are frightened if they have to do with darkness, are really beneficent 
operations of Allah. They have nothing to <lo with evil spirits, or witches, or magic. 
For three {Questions were actualh' raised al){)ul the Pro])het's Ministn' by the 
ignorant (1) Did his ^vonderiul works come Ironi hinisell and not from Allahi' (2) 
Was he possessed ot an cyi\ s])irirl' In oilier words, was lie mad? For that was the 
theory of madness, then current. (3) Was he a soothsayer, or necromaircer, or 
magician? For he had virtues, powers, and eloquence, so extraordinary that they 
could not understand him. 

19. Verily this is the word of a most honourable 
Messenger,(5988) 

5988 They are told here that all their three theories were foolish. The Re\ elation 
was really from Allah. Their wonder should cease if llicy ol)ser\e the daily 
miracles worked round them in nature. The bringer of Allah's Message was the 
angel Gabriel, and not an evil spirit 

20. Endued with Power, with ranic before the Lord of the 
Throne,(5989) 

5989 Not only was ttie bringer of die Revelation. Gabriel, an lionourable 
Messenger, incapable of deceit, but he had, in the angelic kingdom, rank and 
authority before Allah's Throne, and he could convey an authoritative divine 
Message. He was, like the Projjhet, faithful to his trust; and therefore tliere could 
be no (luestion ot die Message l)eing deli\ered in any odier way dian exacUy 
according to the divine Will and Purpose. These epithets could apply to the 
Prophet himself, but in view of verse 23 below, it is best to understand them of 
Gabriel. 

21. With authority there, (and) faithful to his trust. 

22. And (O people!) your companion is not one 
possessed; (5990) 

5990 After des( ril)iiig the credentials of the Archangel Gabriel, the Text now 
appeals to die people to consider their own "Companion", the Prophet, who had 
been bom among them and had lived with them, and was known to be an 
honourable, tmthfid, and trustworthy man. ff Gabriel was the one who brought 
the Message to him, then there was no question of demoniacal possession. And 
the Prophet had seen him in his inspired vision "in the clear horizon". 

23. And without doubt he saw him in the clear 
horizon. (5991) 



5991 Read along with this the whole passage in 53:1-18 and notes there; specially 
n. 5092, where the two occasions are mentioned when there was a vision of 
inspiration: "For truly did he see, of the Signs of liis Lord, the Greatest" (.'jSif 8). 

24. Neither doth he withhold grudgingly a knowledge of 
the Unseen. (5992) 

5992 Such \\ould be llie words oi a soollisiucr. i^uarded, ;inil>igu<)iis, and 
misleading. Here e\erylhiiig was clear, sane, true, and under di\ iiie iiis])iration. 

25. Nor is it the word of an evil spirit accursed. (5993) 

5993 Such as evil suggestions of envy, spite, greed, selfishness, or other vices. On 
the contrary, the teaching of the Quran is beneficent, [jointing to tlie Right Way , 
and \Va\' of Allah. Rnjini: literally, driven away vritli stones, rejected vritli complete 
ignomiin'. CI. 1. 3: 17. The rite of throwing stones in the valley of Mina at the close 
of the Makkan Pilgrimage |see ii. 217 (5) to 2:197| suggests symbolically that the 
Pilgrim eiii])liaticall\', definiteh', and finally re;jects all Evil. 

26. When whither go ye?(5994) 

5994 It has been shown that this is no word of a mortal, but that it is full of divine 
wisdom: that its teaching is not that of a madman, but sane to the core and in 
accordance with human needs: that it freely and clearly directs you to the right 
Path and forbids you the Path of evil. Why then hesitate? Accept the divine 
Grace; repent of your sins; and come to the higher life. 

27. Verily this is no less than a Message to (all) the 
Worlds:(5995) 

5995 It is not meant for one class or race; it is universal, and is addressed to all the 
Worlds. For the meaning of "Worlds", see n. 20 to 1:2. 

28. (With profit) to whoever among you wills to go 
straight:(5996) 

5996 Cf. 74:55-56. Allah is die Cherisher of die Worlds, Lord of Grace and 
Mei'c\", and His guidance is ojjen to all \\\\o have the ■will to [jrofit bv it. But that 
w ill niiisl be exercised in coniorinity willi Allah's W ill (verse 29). Sncli conioriiiity 
is Islam. Verse 28 points to human free will and responsibility; verse 29 to its 
limitations. Both extremes, viz.: cast-iron Determination and an ides of chaotic 
Free Will, are condemned. 

29. But ye shall not will except as Allah wills,- the 
Cherisher of the Worlds. 



82 . Al Infitar (The Cleaving Asunder) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. When(5997) the Sky is cleft asunder;(5998) 

5997 GCthe passage 81:1-14 and notes. For die three ixiiallcl inlerpietatioii^, see 
the Introduction to this Surah. There are four conditional clauses here, and the 
siibstaiui\e clause is in \ erse .>. In S. 81. there were 12 coiidilioiial clauses, and the 
conclusion was similar, but not expressed in precisely die same terms. See 71:5, n. 
6002 below. The physical world as we see it now will be destroyed before the final 
Day of Judgement, estabhshing the true spiritual Reality. In the following four 
clauses we have a reference to the Lesser Judgement, the individual dawn of the 
true Reality at Deatii. (R). 



5998 a: 7H:18, n. .5869. The beautihil bine sk\' o\erliead, which we take for 
granted in sunshine and storm, will be shattered to pieces l)eiore the New World 
is established. The partition which seems at present to divide diings divine from 
the phenomenal world has to be shattered before each soul knows the reality 
about itself. (R). 



2. When the Stars are scattered;(5999) 



5999 CI. 81:2, where the word tor "stars" {Nu/iiniJ is dihereiit, and the verb is 
diderenl. \^i/in has relerence to brightness, and the \erb "losing their histre" was 
appro])nale there, to show the ojiposite. Kmvknh (used here) has more the 
meaning ol a star as lixed in a constellation; and the o])])osite of a fixed and 
delinite order is "scattered", the \"erb used here. In tact, throughout this passage, 
die dominating idea is die disturbance ot order and symmetiy. l lie metaphor 
behind the scattering of the constellations is that in the present order of things we 



440 



The Noble Qur'an 



see many things associated together, e.g., rank with honour, wealth with comfort, 
etc. In the New World this will be seen to have been merely fortuitous. (R). 

3. When the Oceans are suffered to burst forth;(6000) 

6000 CI. 81:0, "when the ofcaiis l)oil <n"cr with a swell". Here, "arc siiflered to 
burst fortli" expresses tlic end of tlic present onler ot thiugs. lliis may be in two 
ways: (1) The barrier, which keeps within their respective bounds the various 
streams of salt and fresh water (55:20, n. 5185), will be removed; (2) the Ocean 
will overwhelm the whole Globe. (R). 

4. And when the Graves are turned upside down;-(6001) 

6001 riiis item is not mentioned in 81:1-1 1. Here it is introduced to show that the 
\\"h()le order ol thint;s will be so re\'ersc(l that c\cii Death will iiol be Death. We 
think there is tran(|iiillit\' in Deatli, but diere will he no ti^aiicjuillit^'. Literally, and 
figuraii\ el\ , Death will be the beginning of a new life. What we think to be Death 
will bring lorlh Lile. 

5. (Then) shall each soul know what it hath sent 
forward(6002) and (what it hath) kept back. 

6002 Sent Forward and kept back: may mean: the deeds of commission and 
omission in this life. Or the Arabic words may also be translated: sent forward and 
leit behind: i.e., the spiritual possibilities which it sent forward for its other life, 
and the physical things on which it prided itself in tliis life, but which it had to 
leave behind in this life. Or else, the things it put first and the things it put last in 
importance nia\ change places in the new world of Reality. "The first shall be last 
and the last shall he first". 

6. O man! What has seduced thee from thy Lord Most 
Beneficent?- 

7. IHim Who created thee. Fashioned thee in due 
proportion, (6003) and gave thee a just bias;(6004) 

6003 Ct. 15:29. yVllah not only created man. but lashioned him m due 
proportions, giving him extraordinary capacities, and the means wherewith he can 
fulfil his high destiny. 

6004 See n. 881 to f):l. IIa\ing gi\en a limited Iree will, He gave us a just bias 
through our reason and our spiritual faculties. If we err, it is oiu' will that is at fault. 

8. In whatever Form(6005) He wills, does He put thee 
together. 

6005 (Cf. 7:11). By "Form" (Surah) here I understand the general shape of things 
in which any given personality is placed, including his physical and social 
en\"iroiiinents, his gifts of mind and sjjirit, and all that goes to make up his outer 
and inner life. The Grace of Allah is shown in all these things, for His Will is 
lonned Ironi perfect knowledge, wisdom, and goodness. 

9. Day! nit ye do reject Right and Judgment!(6006) 

6006 The goodness and mercies of Allah, and His constant watchful care of all 
His creatures should make men grateful, instead of which diey turn away from the 
Right and deny the Day of Sorting Out, the Day when every action performed 
here will find its fulfilment in just reward or punishmenL 

10. But verily over you (are appointed angels)(6007) to 
protect yoU/- 



6007 Besides the faculties given to man to guide him, and the Form and 
Personality through which he can rise by stages to the Presence of Allah, there are 
spiritual agencies around him to help and protect him, and to note down his 
Record, so tliat [jcifect justice may be done to him at the end. For these Guardian 
Angels, see ,■30:17-18, and ii. mX. 

11. Kind and honourable,- Writing down (your deeds): 

12. They know (and understand) all that ye do. 

13. As for the Righteous, they will be in bliss; 

14. And the Wiclced - they will be in the Fire, 

15. Which they will enter(6008) on the Day of 
Judgement, 

6008 1 iiii(lei>ilan(! ihis relative clause to govern "the Kiic". i.e.. ihe I'uiii^hinenl. It 
will he p()sl])oiied as long as possible, to gi\e ihe Sinner e\"ei\' chance ot 
re])eiilaiice and amendment. But once the period oi jirohalioii is ])a^l, il will he 
irrevocable, llierc will be no going back from it. By intcrence, die Righteous may 
individually reach some stage of Bliss at once, possibly in this life, possibly after 
death, though the Final Judgement will be the general and complete cessation of 
this fleeting world and the creation of the world of Eternity. 

16. And they will not be able to iceep away therefrom. 

17. And what will explain to thee what the Day of 
Judgment is? 

18. Again, what will explain to thee what the Day of 
Judgment is?(6009) 

6009 We can speak of Rewards and Punishments, the Fniits of Actions, the 
Resurrection and tiie Trihiuial, the Restoration ol IVue Values, the Elimination of 
all Wrong, and a luuidred other ])lirases. riie\' inighl ser\"e to introduce our 
minds \"agiiel\' to a new World, ol which tlie\' cannot po^sihh' lorni any a(le(|iiate 
conception under present conditions. The question is repeated in verses 17-18 to 
emphasise this difficulty, and a simple answer is suggested, as explained in the next 
note. 

19. (It will be) the Day when no soul shall have power 
(to do) aught for another:(6010) For the command, 
that Day, will be (wholly) with Allah. 

6010 The answer is suggested by a negative proposition: 'No soul shall have power 
to do aught for another'. This is full of meaning. Personal responsibility will be 
fully enforced. In this world we all depend on one another proximately, though 
our ultimate dependence is always on Allah, now and forever. But here a father 
helps a son lon\"ard; liiisl)aiid and wiic mlluence each others destinies; human 
laws and iiistilutioiis may hold large masses of mankind luider their grip; 
talseliood and e\ il may seem to llourish tor a time, because a certain amount of 
limited Iree will has been granted to man. I his periotl will be all over then. Vhtt 
good and the pure will have been separated from the evil and the rebellious; the 
latter will have been rendered inert, and the former will have been so perfected 
that their wills will be in complete consonance with Allah's Universal Will. The 
Command, thenceforward, will be wholly with Allah. 



441 



The Noble Qur'an 



83 . Al Mutaffifin (The Dealing in Fraud) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Woe to those that deal in fraud,-(60il) 

6011 "Fraud" must here be taken in a widely general sense. It eovers gi\'ing short 
measure or short weight, but it covers much more than lhal. I'hc next two verses 
make it clear that it is the syjirit of injustice that is con<lcninc<l-gi\ing too little and 
asking too much. This nia\' be shown in commercial dealings, where a man exacis 
a higher standard in his own favour than he is willing to concede as against him. In 
domestic or social matters an individual or grou[) may ask for honour, or respect, 
or services which he or they are not willing to give on their side in similar 
circimistances. It is worse than one-sided selfishness: for it is double injustice. But 
it is worst of all in religion or spiritual life: with what face can a man ask for Mercy 
or Love from Allah when he is unwilling to give it to his fellow-men? In one aspect 
this is a statement of the Golden Rule. 'Do as you would be done by'. But it is 
more completely expressed. You must give in full what is due from you, whether 
you expect or wish to receive full consideration from the other side or not 

2. Those whO/ when they have to receive by measure 
from men, exact full measure, 

3. But when they have to give by measure or weight to 
men, give less than due. 

4. Do they not think that they will be called to account?- 
(6012) 

6012 Legal and social sanctions against Fraud depend for their efficacy on whether 
there is a chance ol [>eing lound out. Moral and religious sancfions arc <>1 a 
diherent kind. Do you wish to degrade your own nature?' 'Do you not consider 
tliat there is a Day of Accoimt before a J udge Who knows all, and Who 
safeguards all interests, for He is the Lord and Cherisher of the Worlds? Whether 
other people know anythir^ about your wrong or not, you are guilty before Allah.' 

5. On a Mighty Day, 

6. A Day when (all) mankind will stand before the Lord 
of the Worlds? 

7. Day! Surely the record of the wicked is (preserved) in 
Sijjin.(6013) 

6013 This is a word from the same root as Sijn, a Prison. It rhymes with and is 
contrasted with "Illh'in in verse 18 below. It is therefore understood by many 
Commentators to be a place, a Prison or a Dungeon in \vliich ihc \Vicked are 
confined ])cn(liii<; llicir a])])carancc bclorc llic Judgement Scat. The mention of 
the Inscnhed Regi^ler in \erse 9 l)elow may imply tiiat SHjhi is tiie name of the 
Register ol Black Deeds, though \ erse 9 may be elliptical and may only describe 
the ])lace by the signiiicance ol its contents. 

8. And what will explain to thee what Sijjin is? 

9. (There is) a Register (fully) inscribed. (6014) 

6014 If we take Sijjin to be the Register itself, and not the place where it is kept, 
the Register itself is a sort <)f Prison for those who do wrong. It is inscribed fully: 
i.e., no one is oniiiled who ought to be there, and for eveiy entry there is a 
complete record, so that there is no escayjc for the siimer. (R). 

10. Woe, that Day, to those that deny- 

11. Those that deny the Day of Judgement. (6015) 

6015 The fact of Personal Responsibility' tor each soul is so undoubted tiiat 
people who deny it are to be pitied, and will indeed be in a most pitiable condition 
on the Day of Reckoning, and none but the most abandoned sinner can deny it, 
and he only denies it by playing with Falsehoods. 



12. And none can deny it but the Transgressor beyond 
bounds the Sinner! 

13. When Our Signs are rehearsed to him, he says, "Tales 
of the ancients!"(6016) 

6016 Cf. 6:25; 68: 1.5; etc. They scorn Truth and pretend that it is Falsehood. 

14. By no means! but on their hearts is the stain of the 
(ill) which they do!(6017) 

6017 The heart of a man, as created by Allah, is pure and unsullied. Every time 
that a man does an ill deed, it marks a slam or rust on his heart. But on 
re[)entance and forgi\"eness, such stain is washed oh. If there is no repentance and 
torgi\"eness, ihe stains deepen and sjjread more and more, until die heart is sealed 
(2:7), and c\cntuall\' the man dies a s])iritual deaih. It is such stains that stand in 
the WAX ol lii^i ])crcci\ing rrutlis which arc oinious to others. That is why he 
mocks al Trulli and hugs Palsehood to his l)osoni. 

15. Verily, from (the Light of) their Lord, that Day, will 
they be veiled. (6018) 

6018 The stain of e\il deeds on their hearts sullies the mirror of their hearts, so 
that it does not receive the light. At Judgement the true Light, the Gloiy ot the 
Lord, the joy of the Righteous, will be hidden by veils from the eyes of the Sinful. 
Instead, the Fire of Punishment will be to them the only reality which they will 
fjcrceive. 

16. Further, they will enter the Fire of Hell. 

17. Further, it will be said to them: "This is the (reality) 
which ye rejected as false! 

18. Day, verily the record of the Righteous is (preserved) 
in 'Illiyin.(6019) 

6019 I lUyin: the obli(]uc lorni ol the nominali\e 'Iliyun, which occurs in the next 
verse. It is in contrast lo the Siijiu which occurs m \crse 7 alK)\e. where sec n. 
6013. Literally, it means the 'High Places', but it is probably not tlie same as tlie 
'Heights' (A'raf) mentioned in 7:46. Nor need we necessarily identify it with the 
"dwellings on high" (gh u/u^^ mentioned in 34:37. Applying the reasoning parallel 
to that which we applied to Si^, we may interpret it as the Place where is kept the 
Register of the Righteous. 

19. And what will explain to thee what 'Illiyun is? 

20. (There is) a Register (fully) inscribed,(6020) 

6020 This repeats \erse 9 abo\e, where see n. 6014. But the Register is of the 
opp<)site kind, that ot the Righteous. It contains e\'ci'\" detail ot the Righteous. (R). 

21. To which bear witness those Nearest (to 
Allah).(6021) 

6021 See 56:1 1, n. 5227; also n. 5223. Those Nearest to Allah will be witnesses to 
this Righteous Record; or as it may also be rendered, they will be present at the 
Record, and watch this Record. MetayjhoricalK , the hightest spiritual dignitaries 
are always hel])ing and assisting at the jiiling up ol the good record of every soul 
that strives for good, howe\'er humble in rank tliat soul may be. 

22. Truly the Righteous will be in Bliss: 

23. On Thrones (of Dignity)(6022) will they command a 
sight (of all things): 

6022 Cf. 36:56. 

24. Thou wilt recognise in their Faces(6023) the beaming 
brightness of Bliss. 

6023 CZ 75:22. and 76:11. 



442 



The Noble Qur'an 



25. Their thirst will be slaked with Pure Wine 
sealed:(6024) 

6024 The Wine will be of the utmost purity and flavour, so precious that it will be 
protected with a seal, and the seal itself will be of the costly material of musk, 
which is most highly esteemed in the East for its perfume. Perhaps a better 
interpretation of the "seal" is to take it as implying the final effect of the drink: just 
as a seal closes a document, so the seal of the drink vrill be the final effect of the 
delicious perfume and flavour of musk, heightening the enjoyment and helping in 
the digestion. (R). 

26. The seal thereof will be Musk: And for this let those 

aspire, who have aspirations:(6025) 

6025 If you underslaiKl Irue and laslnig values, this is tlie kind of pure Bliss to 
aspire for, and not the fleeting enjoyments of this world, which always leave a sting 
behind. 

27. With it will be (given) a mixture of Tasnim:(6026) 

6026 7 ;/.s7w>72 Kterally indicates licit;lil. fulness, opulcnrc. Here it is ihe name of a 
hea\enly Fountain, whose drink is su])crior to that of the Purest Wine. It is the 
nectar drunk by Those Nearest to Allah |n. .1227 lo 5():l 1), the highest in s])irirual 
dignit>'; but a flavour of it will be given to all, according to their spiritual capacity. 
See n. 5835 to 76:5 (Ka/iir iowitam), and n. 5849 to 76:17-28 (SaJsabil), (R). 

28. A spring, from (the waters) whereof drinic those 
Nearest to Allah. 

29. Those in sin used to laugh at those who believed, 

30. And whenever they passed by them, used to wink at 
each other (in mockery); 

31. And when they returned to their own people, they 
would return jesting; 



32. And whenever they saw them, they would say, 
"Behold! These are the people truly astray!"(6027) 

6027 The wicked laugh at the righteous in this world in many ways. (1) They 
inwardly laugh at their Faith, because they feel themselves so superior. (2) In 
pubhc places, when the righteous pass, they wink at each other and insult them. 
(3) In their own houses they run them down. (4) Whenever and wherever they see 
them, they reproach fliem vrith being fools who have lost tlieir way, when tlie boot 
is really on the other leg. In the Hereafter all these tricks and falsehoods will be 
shown for what they are, and the tables will be reversed. 

33. But they had not been sent as keepers over 
them!(6028) 

6028 But die wicked critics of tlie Righteous have no call in any case to sit in 
judgement over them. Who set them as Keepers or guardians over the Righteous? 
Let them look to their own condition and future first 

34. But on this Day the Believers will laugh at the 
Unbelievers:(6029) 

6029 The tables vrill then be reversed, and he laughs best who laughs last. 

35. On Thrones (of Dignity) they will command (a sight) 
(of allthings).(6030) 

6030 A re])elition of \ erse 28 alxne, l>ul with a dillerent shade oi meaning. The 
Righteous on their riirones of Dignity' will be able to see all die true values 
restored in tlieir own favour: but they will also see something else: they will also 
see the arrogant braggarts brought low, who brought about their own dovmfall by 
their own actions. 

36. Will not the Unbelievers have been paid back for 
what they did? 



84 . Al Inshiqaq (The Rending Asunder) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. When the sky is rent asunder,(6031) 

6031 The ])assing away oi this world of sense to make way for a iie^v World of 
Realit"\' is here indicaled h\' two Facts, which are themsehes Symbols lor a 
complete re\<;>lution in our whole knowledge and e\])erience. At the hegniiiing of 
S. 82 and S. 81. other S\iiil)()ls were used, to lead u]) lo the ;irt;unicnls tlicre 
advanced. Here the S\nihols iirc: (1) the Sk\" bein^ rent iisunder and j;n iii!j, uj) its 
secrets, and (2) die Earth l)eing flattened out troni the giol)e il is, and gi\iiig ni) its 
secrets (Cf. 25:25 and 50:44). See the following notes. 

2. And hearkens(6032) to (the Command of) its Lord, 
and it must needs (do so);- 

6032 We may think that the heavens we see above us— high and sacred, seemingly 
vast and limitless, eternal and timeless— are not created matter. But are. And 
diey remain just so lout; as Allah \vills it so. and not a moment longer. As soon as 
His Command issues lor their dissolution, llie\' will ol)ey and \ anisli, and all llieir 
mystery will l>e emptied out. And il must necessarily be so; their very nature as 
created beings recjuires tliat diey must hearken to the voice of their Creator, even 
to the extent of their own extinction. 



3. And when the earth is flattened out,(6033) 

6033 The Earth is a globe, enck)sing within it many secrets and m>'steries— gold 
and diamonds in its mines, heat and magnetic forces in its entrails, and the bodies 
of countiess generations of men buried within its soil. At its dissolution all these 
contents will be disgorged: it will lose its shape as a globe, and cease to exist 

A more mystic meaning lies behind the ordinary meaning of the vanishing of the 
heavens and the earth as we see them. Our ideas of them— their subjective 
contents with reference to ourselves will also lose all shape and form and vanish 
before the eternal verities. 

4. And casts forth what is within it and becomes (clean) 
empty, 

5. And hearkens to(6034) (the Command of) its Lord,- 
and it must needs (do so);- (then will come Home the 
full reality).(6035) 

6034 See n. 6032. We think the earth so solid and real. All our perishable things 
dissolve into the earth. But the earth itself will dissolve into a truer Reality. 

6035 The substantive clause, to follow the two conditional clauses preceding, may 
be filled up from the suggestion contained in 82:5. 



443 



The Noble Qur'an 



6. O thou man[ Verily thou art ever tolling on towards 
thy Lord-(6036) painfully toiling,- but thou shait meet 
Him. 

6036 This life is ever full of toil and misery, if looked at as empty of the Eternal 
Hope which Revelation gives us. Hence the literature of pessimism in poetry and 
philosophy, which thinking minds have poured forth in all ;^es, when that Hope 
was obscured to them. "Our sweetest songs are those that tell of saddest thought* 
"To each his suffering; ;ill arc men condcmnctl alike to groan!" It is the noblest 
men that hnyc to "scorn dclighls and li\c laborious days" in this life. The good 
suffer on account ol their \"cr\' goodness: the c\ il on account of their ¥j\ '\\. But the 
balance will l)c set right in the cud. Those that wept shall be made to rejoice, and 
tliosc that went about tlioughdessly rejoicing, shall be matle to weep for tlieir folly. 
They will all go to their account with Allah and meet Him before His Throne of 
Judgement 

7. Then he who is given his Record in his Right 
hand,(6037) 

6037 Riffht Hand: Cf. 17:71. These will be the fortunate ones, who spent their 
lives in goodness and truth: for them the account will be made easy; for even after 
the balancing, they will receive more than their merits deserve, on account of the 
infinite grace and mercy of Allah. 

8. Soon will his account be taken by an easy reckoning, 

9. And he will turn to his peopie/(6038) rejoicing! 

6038 His People: should be understood in a large sense, including all righteous 
persons of his category, (includii^ of course all those nearest and dearest to him), 
who are spiritually of his family, whether before him or after him in time. 

10. But he who is given his Record behind his back,- 
(6039) 

6039 In 69:24, the wicked are given tlie Record in their left hand. But their hands 
will not be free. Sin will have tied their hands behind their back: and thus they can 
only receive their Records in their left hand, behind their back. 

11. Soon will he cry for Perdition,(6040) 

6040 The wicked will cry for death and annihilation: but they will neither live nor 
die; 20:74. 

12. And he will enter a Blazing Fire. 

13. Truly, did he go about among his people, 
rejoicing!(6041) 

6041 The tables are now turned. His self-complacence and self-conceit in his 
lower life will now give place to weeping and gnashing of teeth! Cf. n. 6036 above. 

14. Truly, did he think that he would not have to return 
(to Us)!(6042) 

6042 Most of the E\il in this world is due to llic ialsc idea that man is 
irresponsible, or to a mad and ihoughtlcss indulgence ol sell. Man is not 
irresponsible. He is responsible tor eveiy deed, word, and thought ot his, to his 
Maker, to Whom he has to return, to give an account of himself. To remember 
this and act accordingly is to achieve salvation; to forget or flout that responsibility 
is to get into the Fire of self-deception and misery. 

15. Nay, nay! for his Lord was (ever) watchful of him! 

16. So I do cali(6043) to witness the ruddy glow of 
Sunset;(6044) 



6043 The same form of adjuration as in 69:37. The substantive statement is in 
verse 19 below: Te shall snrely travel from stage to stage". Nothing in this life is 
fixed, or will last. Three things are mentioned which on the one hand have 
remained from age to age for as far back as the memoiy of man can go, and \ et 
each of them is but a short phase, gone as it were in the twinkling of an eye. See 
the follow ing notes: So our life here is but a fleeting show. Its completion is to be 
looked for elsewhere. 

6044 (1) The sun seems such a great reality that people worshipped it as a divinity. 
The beautiful glow it leaves when it sets is but momentary: it changes every 
moment and vanishes with the twilight 

17. The Night and its Homing;(6045) 

6045 (2) The Night is a phenomenon you see during almost half of ever>' twenty- 
four hours in ordinary latitudes. At nightfall, all the wandering flocks and herds 
come home. The men scattered abroad for their livelihood return home to rest 
and sleep. The Night collects them in their homes, and yet this phase of Homing 
lasts but a little while. Presendy all is silent and still. So will it be with our souls 
when this life is ended with our death. We shall be collected in a newer and larger 
Homing. 

18. And the i^oon in her Fullness:(6046) 

6046 (3) Ulie asnonomical Full Moon does not last a moment. The moment the 
moon is full, she begins to decline, and the moment she is in her "inter-lunar 
swoon", she begins her career anew as a growing New Moon. So is man's life here 
below. It is not fixed or permanent, either in its physical phases, or even more 
strikingly, in its finer phases, intellectual, emotional, or spiritual. 

19. Ye shall surely travel from stage to stage. (6047) 

6047 Man tra\els and ascends stage by stage. In f)7:8 the same word in the form 
tibaqa was used ot the heavens, as if they were in layers one above another. Man's 
spiritual life may similarly be compared to an ascent from one heaven to another. 

20. What then is the matter with them, that they believe 
not?-(6048) 

6048 Considering man's high destiny, and the fact that this life is but a stage or a 
sojourn for him, it might be expected that he would eagerly embrace every 
opportunity oi welcoming Allah's Revelation and ascending l)y Faith to heights of 
spiritual wisdom. 'I'liere is something wrong with his will if he does not do so. 
Notice the transilion from the second person in verse 19, where there is a direct 
appeal to Allali's votaries, to tlie tliird person in verses 20-21, where men who are 
rebels against Allah's Kingdom are spoken of as if thev were alien. 

21. And when the Qur'an is read to them, they fall not 
prostrate,(6049) 

6049 Prostrate: out of respect and humble gratitude to Allah. 

22. But on the contrary the Unbelievers reject (it). 

23. But Allah has full knowledge of what they secrete (in 
their breasts) 

24. So announce to them a Penalty Grievous, 

25. Except to those who believe and work righteous 
deeds: For them is a Reward that will never 
fail.(6050) 

6050 41:8. 



444 



The Noble Qur'an 



85 . Al Buruj (The Constellation) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the sky, (displaying)(6051) the Zodiacal 
Signs;(6052} 

6051 Here is an appeal to three symbols in verses 1 -3, and the substantive 
proposition is in verses 4-8, a (Icninu iation of wicked persecutors of the votaries 
of Allah, })crsccutors who burnt righlcous men tor tlicir Faith. The three Symbols 
arc: (1) the Glorious Sky, with the hroad hclt ot the Constellations marking the 
tivclvc Signs ot the Zodiac; (2) the Da\' ol Jndgcnicnt, when all evil will be 
punished; and (3) certain Persons that will be witnesses, and certain Persons or 
things that will be t he subjects of the witness. See the notes following. 

6052 Sec n. 1950 to 15:16. The Stars of the Zodiac as well as of other 
(.'onslcllations are like tlie eyes of the Night. Il may l)c that crimes are committed 
in the darkness of night (literally or metaphorically). But countless eyes 
(mcta[)horically) are watchir^ all the time, and every author of evil will be brought 
to book. 

2. By the promised Day (of Judgment);(6053) 

6053 The Day of Judgement, when the Sinner will have to give an account of 
c\ en' deed, open or hidden, is not merely a matter of speculation. It is definitely 
])roniiscd in revelation, and will inevitably come to pass. Woe then to the Sinners 
lor llicir crimes. 

3. By one that witnesses, and the subject of the 
witness;-(6054) 

6054 The literal meaning is clear, hut iis mela])li()rical ajiplicalion has heen 
explained in a variety ot ways by ditierent Comment;ttors. The words are fairly 
comprehensive, and should, I think, be understood in connection with Judgement 
There the Witnesses may be: (1) the Prophets (3:81); Allah Himself (3:81. and 
10:61); (he Recording Angels (50:21); tlie Sinner's own misused limbs (24:24); his 
record of deeds (17:14); or the Sinner himself (17:14). The subject of the witness 
may be the deed or crime, or the Sinner againsi whom ihc tcslimon\' cries out 
The appeal to llicse tilings means lhat llic Sinner cannol possihh' escape the 
consequences of his crime. He should repent, seek Allali's Mercy, and amend his 
life. 

4. Woe to the makers of the pit (of fire),(6055) 

6055 Who were the makers of the pit of fire in which they burnt people for their 
Faith? The words are perfecdy general, and we need not search for particular 
names, except by way of illustration. In ancient history, and in Mediaeval Europe, 
many lives were sacrificed at the stake because tlie victims <lid not conform to the 
established religion. In Aral) tradition there is the stoiy of Abraham: \imrud tries 
to hurn him to death, hul on account ot Ahraliam's Failh, ihc tire hecame "a 
means of satety for Abraham": 21:69, and n. 2725. Anotlier case cited is tliat of 
Dhu Nuwas, the last Himyarite King of Yemen , by religion ajew^ who persecuted 
the Christians of Najran and is said to have burnt them to death. He seems to 
have lived in the latter half of the sbtth Christian century, in the generation 
immediately preceding the Prophet's birth in 570 A.D. Whale the words are 
perfecdy general, a reference is suggested to the persecution to which the early 
Muslims were subjected by tlie Pagan Quraysh. Among other cruelties, they were 
stripped, and their skins were exposed to the burning rays of the Arabian summer 
sun. (R). 

5. Fire supplied (abundantly) with fuel: 

6. Behold! They sat(6056) over against the (fire), 

6056 The persecutors sat calmly to gloat over the agonies of their victims in the 
well-fed Fire. 

7. And they witnessed (all) that they were doing against 
the Believers. 

8. And they ill-treated them for no other reason than 
that they believed in Allah, Exalted in Power, Worthy of 
all Praise!- 



9. Him to Whom belongs the dominion of the heavens 
and the earth! And Allah is Witness to all 
things.(6057) 

6057 It is suggested that the persecutors will richly deserve to be punished in the 
Fire of Hell. That Punishment will be far more real and lasting than the 
undeserved cruelty which they inflicted on men for their Faith in the One True 
Gcxl. 

10. Those who persecute (or draw into temptation) the 
Believers, men and women, and do not turn in 
repentance, will have the Penalty of Hell: They will 
have the Penalty of the Burning Fire. (6058) 

6058 The "Pciialu o[ ihc Burning Fire" lia^> !)ccn mcniioncd here in addition to 
the "Pcnall\' oi IIcll". This a^>sunie^> a s])ccial signilicance in (he hackgi^ound of the 
cruel hurning ol the f aitlilul l)y llic "makers ol llic pil". These criminals would he 
duly retiihuted by being suhjected to a similar kind of suffering tliat tiiey had 
caused their innocent victims. [Eds.]. 

11. For those who believe and do righteous deeds, will be 
Gardens;(6059) beneath which rivers flow: That is the 
great Salvation, (the fulfilment of all desires),(6060) 

6059 C/" 5:119 and 9:72. 

6060 a'5:119, n. 833. 

12. Truly strong is the Grip (and Power) of thy Lord. 

13. It is He Who creates from the very beginning,(6061) 
and He can restore (life). 

6061 For the various words for "Creation* and the ideas impKed in them, see n. 
120 to 2:117. 

14. And He is the Oft-Forgiving, Full of Loving-Kindness, 

15. Lord of the Throne of Glory, 

16. Doer (without let)(6062) of all that He intends. 

6062 Allah's Will is itself the Word and the Deed. There is no interval between 
them. He does not change His mind. No circumstances whatever can come 
between His Will and tlie execution thereof. Such are His Power and His Glory. 
Compare it with that of men, described in tlie next two \ erses. 

17. Has the story reached thee, of the forces-(6063) 

6063 In contrast to tlie real, all-embracing, and eternal power of Allah, what are 
the forces of man at their best? Two examples are mentioned. (1) Pharaoh was a 
proud monarch of a powerflil kingdom, with resources and organisation, material, 
moral, and intellectual, as good as any in the world. When he pitted himself 
against Allah's Prophet, he and his forces were destroyed. See 79:15-26. (2) 
Thamud were great builders, and had a high standard of material civilisation. But 
they defied the law of Allah and perished. See 7:73-79, and n. 1043. 

18. Of Pharaoh and the Thamud? 

19. And yet the Unbelievers (persist) in rejecting (the 
Truth)!(6064) 

6064 In spite ot the great examples of the past, by which human mighl and skill 
were shown to lune a\ailed nodiing when die law ol Allah was hroken, the 
unbelievers persist (in all ages) in defying that law. But /\llali will know how to deal 
with them. 

20. But Allah doth encompass them from behind!(6065) 

6065 Allah encompasses eveiything. But the wicked will find themselves defeated 
not only in conditions diat the\' foresee, but from all sorts of unexpected 
directions, perhaps from behind them, i.e., from the very people or circumstances 
which in their blindness they despised or thought of as helping them. 



445 



The Noble Qur'an 



21. Day, this is a Glorious Qur'an, 

22. (Inscribed) in a Tablet Preserved!(6066) 



6066 Inscribed in a Table Preserved, i.e., Allah's Message is not ephemeral. It is 
eternal. The Tablet" is "preserved" or guarded from corruption: 15:9: for Allah's 
Message must endure forever. That Message is the "Mother of the book": see n. 
347 V. 3:7. (R). 



86 . Al Tariq (The Night Star) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the Sky(6067) and the Night-Visitant(6068) 
(therein);- 

6067 The appeal here is to a single mystic Symbol, \iz,: the Sky with its Night 
Visifcint: and (he sul).siaiitivc [jroposition is in vcisc 4: "There is no soul hut has a 
protector o\"cr it", hi ihe lasi Siirah \vc considered the jjcrsecution ol Allah's 
votaries, and how Allah protects tliem. Here the same theme is presented in 
another aspect. In the darkest sky shines out most brilli;mdy the light of the most 
brilliant star. So in the night of spiritual darkness-whether through ignorance of 
distress-shines the glorius star of Allah's revelation. By the same token the man of 
Faith and Truth has nothing to fear. Allah will protect His own. 

6068 This is exjilained in \erse 8 below. The "Star ol ])iercing brightness" is 
understood by some to be die Morning Star, by odiers to be the planet Saturn, by 
others again to be Sirius, <)r the Pleiades or shooting stars. I think it is best to take 
"Star" in the collective or generic sense, for stars shine on every night in the year, 
and their piercing brightness is most noticeable on the darkest night 

2. And what will explain to thee what the Night- Visitant 

is?- 

3. (It is) the Star of piercing brightness;- 

4. There is no soul but has a protector over it.(6069] 

6069 If man has a true spiritual understanding, he has nothing to be afraid of. He 
is protected by Allah in many ways that he does not even know. He may be an 
insignificant creature as a mere animal, but his soul raises him to a dignity above 
other creation. And all sorts of divine forces guard and protect him. 

5. Now let man but think from what he is created! 

6. He is created from a drop emitted-(6070) 

6070 See n. ,')8;-J2 to 75:2. See also last note. 

7. Proceeding from between the backbone and the 
ribs:(6071) 

6071 A man's seed is the quintessence of his body. It is therefore said 
metaphorically to proceed from his loins, Le., from his back between the 
hipbones and his ribs. His backbone is the source and symlKjl of his strength and 
personality. In his spinal cord and in the brain is the directive energ>' of the central 
nervous system, and tiiis directs all action, organic and psychic. The spinal cord is 
continuous with the Medulla Oblongata in the brain. 

8. Surely (Allah) is able to bring him back (To 
iife)!(6072) 

6072 The Creator who can mingle the forces of psychic and pliysical muscular 
action in the creation of man, as explained in the last note, can surely give a new 
life after physical death here, and restore man's personality in the new world that 
will open out in the Hereafter. 



9. The Day that (all) things secret will be tested, 

10. (Man) will have no power, and no helper. (6073) 

6073 In that new world, all our actions, motives, thoughts, and imaginings of this 
life, ho\vever secret, will be brought into the open, and tested In" the standards of 
ahsolule Trulli, and not \v< [al>>c >>laiKlar(ls ol ru>,l()ni. preiudux', or parliahtw In 
that severe test, any adventitious advantages of diis life will have no stiengtii or 
force whatever, and cannot help in any way. 

11. By the Firmament(6074) which returns (in its 
round), 

6074 The Firmament above is always the same, and yet it performs its diurnal 
round, smoothly and pimctually. So does Allah's Revelation show forth the Truth, 
which like a circle is ever true to its centre-which is ever the same, though it 
revoh es through the changing circumstances of our present life. 

12. And by the Earth which opens out(6075) (for the 
gushing of springs or the sprouting of vegetation),- 

6075 The earth seems hard, l)ut sjirings can gush iorlh and \egetahles sprout 
tiirough it and make it green and soft. So is Trutii: hard perhaps to mortals, but 
through the fertilising agency of Revelation, it allows our inner personality to 
sprout and blossom forth. 

13. Behold this is the Word that distinguishes (Good from 
Evii):(6076) 

6076 See the last two notes. Rexelation-Allah's Truth-can pierce through the 
hardest crusts, and ever lead us back to the centi e and goal of our spiritual Ufe: for 
it separates Good from Evil definitely. It is not mere play or amusement, any 
more than the Sky or the Earth is. It helps us in the highest issues of our life. 

14. It is not a thing for amusement. 

15. As for them,(6077) they are but plotting a scheme, 

6077 Though Allah in His Mercy has provided a piercing light to penetrate our 
spiritual darkness, and made our beings responsive to the growth of spiritual 
understanding, just as the hard earth is responsive to the sprouting of a seed or the 
gushing of a stream, yet there are evil, unregenerate men who plot and scheme 
against the beneficent purpose of Allah. But their plots will be of no avail, and 
Allah's Purpose will prevail. It lia])pened so with the Quraysh who wanted to 
tliwart tlie growth of Islam. It will be so in all ages. 

16. And I am planning a scheme. (6078) 

6078 Makmn is applietl botli to plotting with an evil purpose and planning with a 
good purpose. Cf. 3:54, and n. 393 "And the unbelievers plotted and planned, and 
Allah too planned, and the best of planners is Allah." 

17. Therefore grant a delay to the Unbelievers: Give 
respite to them gently (for awhile). (6079) 

6079 (Jentie forbearance with Evil shows our trust in Allah and Allah's Plan; for it 
can never be frustrated. This dtjes not mean that we should assist or compromise 
with evil, or fail to put it down where we have the power. It means patience and 
humility where we have no visible power to prevent Evil. 



446 



The Noble Qur'an 



87 . Al A'la (The Most High) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Glorify the name of thy Guardian-Lord(6080) Most 
High, 

6080 The word "Lord" by itself is an iii;uic{|ii;itc rcndcrinj^ here for Rnhh. For it 
implies cherishing, guarchiig troni harm, suslaiiiiiig, graiiliiig all the means and 
opportunities of development. See n. 20 to 1:2. For shortness, perhaps "Guardian- 
Lord" will be sufficient in the Text 

2. Who hath created,(6081) and further, given order and 
proportion; 

6081 The story of Creation is wonderful and continuous. There are several 
processes which we contemplate in glorifying Allah's name. First, He brings us 
into being. Secondly, He endows us with forms and faculties exactly suited to what 
is expected of us, and to the environments in which our life will be cast, giving to 
everythir^ due order and proportion. 

3. Who hath ordained laws.(6082) And granted 
guidance; 

6082 I hirdly, He has ortlainetl laws antl tlecrees, hy which we can tlevelop 
ourselves and fit ourselves into His whole scheme of evolution for all His 
Creation. He has measured exactly the needs of all, and given us instincts and 
physical and psychic predispositions which fit into His decrees. Fourthly, He gives 
us guidance, so tliat we are not the sport of mechanical laws. Our reason and our 
win are exercised, that we may reach the higher destiny of man. 

4. And Who bringeth out(6083) the (green and luscious) 
pasture, 

6083 Fifthly, aher maturity' comes dcca\'. But e\"en in ihal decay, as when green 
pasture turns to stubble, we subserve other ends. Insofar as we are animals, we 
share these processes with other forms of material. Creation, animal, vegetable, 
and even mineral, which all have their appointed laws of growth and decay. But 
man's higher destiny is referred to in subsequent verses. 

5. And then doth make it (but) swarthy stubbie. 

6. By degrees shall We teach thee to declare(6084) (the 
Message), so thou shalt not forget,(6085) 

6084 The soul, as it reaches the Light of Allali, makes gradual progress, like a 
man goir^ from darkness into light So the Qur'an was revealed by stages. So all 
revelation from Allah comes by stages. 

As usual, there are two parallel meanings: (1) that cormected with the occasion of 
direct inspiration to the Prophet; and (2) the more general Message to mankind 
for all time. Everyone who understands the Message must declare it, in words, and 
still more, in his conduct. 

6085 The particular occasion was an assurance to the Prophet, that though he was 
unlettered, the Message given to him would be preserved in his heart and in the 
hearts of men. The more general sense is that mankind, having once seized great 
spiritual truths, will hold fast to them, except as qualified in the following verse. 

7. Except as Allah wills:(6086) For He Icnoweth what is 
manifest and what is hidden. 

6086 There can be no ([ucstion ot this having any reference to the abrogation of 
any verses of the Qur'an, tor ihis Surah is one oi die earliest re\"ealed, being 
placed about eightli according lo ihe nio^l art cptcd chronological order. While 
the basic principles ot Allah's Law remain llic same, its lorni, expression, and 
application Ime \aried Ironi time to linie, e.g., troni Moses to Jesus, and Irom 
Jesus to Muhammad. It is one ot the benetlcent mercies ot Allah that we should 
forget some things of the past, lest our minds become confused and our 
development is retarded. Besides, Allah knows what is manifest and what is 
hidden, and His Will and Plan work with supreme wisdom and goodness. 



8. And We will make it easy for thee (to follow) the 
simple (Path). (6087) 

6087 The ])atli ot Islam is simple and easy. It depends on no abstruse mysteries or 
selt-niortilicahoiis, l)ul on straight and manly conduct in accordance with the laws 
ot man's nature as implaiiled in him b\' Allah (HO :'-!()). On the other hand, s])iritiial 
perfection may be most ditticult, for it involves complete surrender on our part to 
Allah in all our affairs, tiioughts, and desires: but after that surrender Allah's Grace 
win make our patli easy. 

9. Therefore give admonition in case the 
admonition(6088) profits (the hearer). 

6088 This is not so strong as the Biblical phrase, "Cast not pearls before swine" 
(Matt. 7:6) The cases where admonition does ])roduce syiiritual jirofit and where it 
does not, are mentioned below in \'erses 10 and 11-18 res])ectively. Allah's 
Message should be proclaimed lo all; but jjarticular and personal admonitions are 
also due to tliose who attend and in whose hearts is the lear ol Allah; in tlie case 
of those who run away from it and dishonour it, such ]jailicuiar and personal 
admonition is useless. They are the unfortunate ones who prepare their own ruin. 

10. The admonition will be received by those who fear 
((Allah)): 

11. But it will be avoided by those most unfortunate 

ones, 

12. Who will enter the Great Fire,(6089) 

6089 The Great Fire is the final Penalty or Disaster in the Hereafter, as contrasted 
with the minor Penalties or Disasters from which all evil suffers from within in this 
very life. 

13. In which they will then neither die nor live. (6090) 

6090 A terrible picture ot those who ruin tiieir whole tuture In' e\"il li\"es here 
below, riiey introduce a discord into Creation, while lite should he one great 
universal concord. And tiieir jiast clings to them as jiart ot tiieir own will. They are 
not even like tlie tlry swartiiy stubble mentioned in verse ,5 above, which grew 
naturally out of the luscious pasture, for they have grown harmful, in defiance of 
their own nature. "Neither die nor live"; Cf. 20:74. 

14. But those will prosper(6091) who purify 
themselves,(6092) 

6091 Prosper; in the highest and spiritual sense; attain to Bliss or Salvation: as 
opposed to "enter the Fire". 

6092 The first process in godliness is to cleanse ourselves in body, mind, and soul. 
Then we shall be in a fit state to see and proclaim the Glory of Allah. That leads 
us to our actual absorption in Praise and Prayer. 

15. And glorify the name of their Guardian-Lord, and (lift 
their hearts) in prayer. 

16. Day (behold), ye prefer the life of this world; 

17. But the Hereafter is better and more enduring. 

18. And this is in the Books of the earliest (Revelation),- 
(6093) 

6093 The law of righteousness and godliness is not a new law, nor are the vanity 
and short duration of this world preached here for the first time. But spiritual 
truths have to be renewed and reiterated again and again. 

19. The Books of Abraham(6094) and Moses.(6095) 

6094 No Book ot Abraham has come down to us. But tiie Old Testament 
recognises that Abraham was a prophet (Gen. 20:7, 18:17-19). There is a book in 
Greek, which has been translated by Mr. G.H. Box, called the Testament of 
Abraham (published by the Society for the Promotion of Christian Knowledge, 
London , 1927). It seems to be a Greek translation of a Hebrew original. The 



447 



The Noble Qur'an 



Greek Text was probably written in the second Christian century, in Egypt, but in 
its present form it probably goes back only to the 9th or 10th Century. It was 
popular among the Christians. Perhaps the Jewish Midrash also refers to a 
Testament of Abraham. 

6095 The original Revelation of Moses, of which the Present Pentateuch is a 
surviving recension. See Appendix 11., p. 288-290. 



The present Gospels do not come under the definition of the "earliest" Books. 
Nor could they be called "Books of Jesus"; they were written not by him, but about 
him, and long after his death. 



88 . Al Ghashiyah (The Overwhelming Event) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Has the story reached thee of the overwhelming 
(Event)?(6096} 

6096 AJ Ghashiyah: the thing or e\"enr that tnersluulows or o\envhelms, that 
covers over or makes peo])le lose their senses. In 12:107, it is described as the 
Vxn ering \eil oi the Wrath oi Allah"; where see n . 1 7 !)(). The Da\' ol Judgement 
is indicated, as the Event of ovenvlielming importance in which all our petty 
differences of this imperfect world are covered over and overwhelmed in a new 
world of perfect justice and truth. 

2. Some faces, that Day,(6097) will be humiliated, 

6097 Cf. 75:22, 24. 

3. Labouring (hard), weary,-(6098) 

6098 On the faces of the wicked will a])pear llie hard labour and cousecjuent 
fatigue of die task they will have in battling against die fierce Fire which their own 
Deeds will have kindled. 

4. The while they enter the Blazing Fire,- 

5. The while they are given, to drink, of a boiling hot 

spring, 

6. No food will there be for them but a bitter 
Dhari'(6099) 

6099 The root meaning implies ;^ain the idea of humiliation. It is a plant, bitter 
and thorny, loathsome in smell and appearance, which will neither give fattening 
nourishment to the body nor in any way satisfy the burning pangs of hunger— a fit 
plant for HeU , like Zaqgum (56:52; or 17:60, n. 2250). 

7. Which will neither nourish nor satisfy hunger. 

8. (Other) faces that Day will be joyful, 

9. Pleased with their Striving,-(6100) 

6100 Notice ihc parallelism in roiilrast, between llic lale of the Wicked and thai 
of the fi.igliteous. hi the one case there was luunihatiou in their laces; in llie otlier, 
tliere is jo\'; where there was labour and weariness in warding off the Fire, there is 
instead a liealtliy Sn iving, which is itself pleasurable— a Striving which is a pleasant 
consequence of the spiritual Endeavour in the earthly life, which may have 
brought trouble or persecution from without, but which brought inward peace and 
satisfaction. 



10. In a Garden on high,(6101) 



6101 The most important point is their inward state of joy and satisfaction, 
mentioned in verses 8-9. Now are mentioned the outer things of bliss, the chief of 



which is the Garden. The (lardeii is iii contrast to the f ire. Its eliici l)eaiUy \\ill l)e 
that they will hear there notiiing unliecoming, or foolish, or vain. It vrill be a 
Garden on high, in all senses-fit for the best, highest, and noblest. (R). 

11. Where they shall hear no (word) of vanity: 



12. Therein will be a bubbling spring:(6102) 

6102 Instead of the boiling hot spring (verse 5) there will be a bubbling spring of 
sparkling water. Instead ol ihe grovelling and grunibling in the place of Wrath, 
there will be Thrones of Dignity, with all the accompaniments of a brilliant 
Assembly. 

13. Therein will be Thrones (of dignity), raised on high, 

14. Goblets placed (ready), 

15. And cushions set in rows, 

16. And rich carpets (all) spread out. 

17. Do they not look at the Camels,(6103) how they are 
made?- 

6103 In case men neglect the Hereafter as of no account, they are asked to 
conteni[)late four things, which they can see in e\"eryday life, and which are full of 
meaning, high design, and the goodness of Allali to man. llie first mentioned is 
the domesticated animal, which for Arab countries is par excellence the Camel. 
What a wonderful structure has this Ship of the Desert? He can store water in his 
stomach for days. He can live on dry and thorny desert shrubs. His limbs are 
adapted to his life. He can carry men and goods. His flesh can be eaten. Camel's 
hair can be used in weaving. And withal, he is so gentie! Who can sing his praises 
enough? 

18. And at the Sky,(6104) how it is raised high?- 

6104 riie second thing the\' should consider is ihc iiobic blue vault high al)ove 
dieni-widi the sun and moon, die stars and planets, and other heavenly bodies. 
This scene is full of beauty and magnificence, design and order, plainness and 
mystery. And yet we receive our light and warmth from the sun, and what would 
our physical lives be without these influences that come from such enormous 
distances? 

19. And at the Mountains,(6105) how they are fixed 
firm?- 

6105 f rom e\er\(la\' iiiihly and alleclioii in the Camel, to ihc utility in grandeur in 
tlie heavens abo\e us, we had two instances touching our iiidi\idiial as well as our 
social lives. In die tliird instance, in the Mountains we come to tlie utility' of 
mankind generally in the services the Mountains perform in storing water, in 
moderating climate, and in various other ways which it is the business of Physical 
Geography to investigate and describe. 

20. And at the Earth,(6106) how it is spread out? 



448 



The Noble Qur'an 



6106 The fourth and last instance given is that of the Earth as a whole, the 
habitation of mankind in our present phase of life. The Earth is a globe, and yet 
how manclloiisly it seems to be spread out before us in plains, valleys, hills, 
deserts, seas, ete.! Can man, seeing tliese tilings, tail to see a Plan and Purpose in 
his life, or fail to turn to the great Creator before Whom he will have to give an 
account after this life is done? 

21. Therefore do thou give admonition, for thou art one 
to admonish. 

22. Thou art not one to manage (men 's) affairs. (6107) 



6107 The Prophet of Allah is sent to teach and direct people on the way. He is 
not sent to force their will, or to punish them, except insofar as he may receive 
authority to do so. Punishment belongs to Allah alone. And Punishment is certain 
in the Hereafter, when true values will be restored. 

23. But if any turn away and reject Aliah,- 

24. Allah will punish him with a mighty Punishment, 

25. For to Us will be their return; 

26. Then it will be for Us to call them to account. 



89 . A! Fajr (The Dawn) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the break of Day;(6108) 

6108 Four striking contrasts are mentioned, to show Alhih's Power ;ind Justice, 
and appeal to "those who understand". The first is tlic glon ;uk1 mystery of the 
Break of Day. It just succeeds the deepest dark of the Night, when the first rays of 
light break through. Few people except those actually in personal touch with 
nature can feel its compelling power. In respect both of beauty and terror, of hope 
;in(l inspiration, of suddenness and continuing increase of light and joy, this "holy 
time" of night may well stand as the type of spiritual awakening fi"om darkness to 
Faitli, Iroin Death to Resurrection. 

2. By the Nights twice five;(6109) 

6109 By tlie Ten Nights are usually understood the first ten nights ot Dim al 
Hijjah, the sacred season of Pilgrimage. From the most ancient times Makkah was 
the centre of Arab pilgrimage. The story of Abraham is intimately connected with 
it; see 2:125-127 and notes, also n. 217 to 2:197. In times of Paganism various 
superstitions were introduced, which Islam swept away. Islam also purified the 
rites and ceremonies, gi\ ing them new meaning. The ten days s])ecially (le\<)tc(l to 
tlie Hail introduce a striking contrast in the lite oi Makkah and ot the ])iigrnns. 
Makkah, from being a (luiet secluded city, is then thronged with thousands ol 
pilgrims from all parts ot the world. Tiie\' discard their or(hnar\" dress-representing 
every kind of costume-to the simple and ordinary IJmuii (n.217); tliey refrain from 
every kind of fighting and quarrel; they abstain from every kind of luxury and self- 
indulgence; they hold all life sacred, however humble, except in the way of 
symbolical and carefully regulated sacrifice; and they spend their nights in prayer 
and meditation. 

3. By the even and odd (contrasted);(6110) 

6110 riie contrast behveen e\"en and odd forms the subject ol learned argiunent 
among tliosc who deal witti tlie mystic ])ro]>erlies ot numbers. In any case, even 
and odd follow each other in regular succession: each is independent, and yet 
neither is self-sufficient. In ultimate anah sis c\ cn' even number is a pair of odd 
ones. And all things go in pairs: see 36:36, and n. 3981. In the animal world pairs 
are but two individuals, and yet each is a complement of the other. Both abstract 
and concrete things are often understood in contrast with their oyjposites. Why 
should we not, m spiritual inatlcrs. uiidcrslaiHl this lilc belter with rclerence to the 
Hereafter, and why should we disl)elieve in die Hereafter simply because we 
cannot conceive of anything different from our present life? 

4. And by the Night(6111) when it passeth away;- 

6111 That is, the last part of the night, just before fxill daylight Note the gradations 
in spiritual awakening, and their symbols: first, the turn of the night, when just the 
first rays of daylight break through; secondly, the social and institutional rites of 
religion, like those during the ten nights of Pilgrimage; thirdly, when the usual 



contrast bei^veen the Here and Hereafter vanishes, and we can see liea\"en e\"en 
here; and lasdy, when this world vanishes, die full light of Day arrives, and we see 
Reality face to face. 

5. Is there (not) in these(6112) an adjuration (or 
evidence] for those who understand? 

6112 All these mystic Symbols draw our attention, like solemn adjurations in 
speech, to the [jrofoundest mysteiy of our inner life, liz., how from utter depths of 
<larkness-ignoiance or e\en degradation- Allah's w<m<lerful Light or Revelation can 
lead us by contrast into die most beautiful sunshine of a glorious spiritual Da\'. But 
the contrast suggests also the op])osile jirocess as a corollar\-liow resistance to 
Allah's light would destroy us iitterh', converting our greahiess or gloiy to 
perdition, as liap])eiied with the peoples of Arab antitiuitv', 'Ad and Thamud, and 
the tyi)e ot the powerful but arrogant and godless monarch, the Pharaoh of Egypt. 
Like a man with a bounded horizon, the average man does not understand these 
long range mysteries of life, and we have need to pray that we may be of "those 
who understand". 

6. Seest thou not how thy Lord dealt with the 'Ad 
(peopie},-(6113) 

61 13 For 'Ad see n. 1010 to 7:f),'>. They seem to \uwc ])ossessed an ancient 
ci\'ilisalioii, w hich succumbed when tlie\' ])ersistently broke Allah's law. 

7. Of the (city of) Iram,(6114] with lofty pillars, 

6114 Iram would seem to have been an ancient 'Ad capital, in southern Arabia . It 
boasted of loft}- architecture ("loft}- pillars"). Some Commentators understand Iram 
to be the name of an eponymous hero of 'Ad, in which case the following line, 
"widi loft\- pillars", should be consti ued "of lofty stature." 'Ad were a tall race. 

8. The like of which were not produced in (all) the 
land?(6115) 

61 15 This tract ot southern Arabia was once \er\' jirosperous (Arabia Felix) and 
contains ruins and inscriptions. It has always been an object of great interest to the 
Arabs. In the time of Mu'awiyah some precious stones were found among the 
ruins in this locality. Quite recendy, a bronze lion's head and a bronze piece of 
gutter with a Sabaean inscription, found in Najran, have been described in the 
British Museum Quarterly, vol. XI, No. 4, Sept 1937. 

9. And with the Thamud(6116) (people), who cut out 
(huge) rocks in the valley?- 

61 16 For riianiud see n. 10 IH to f):78. I'lieir ci\ilisation shows traces of Eg\'ptian, 
Syrian, and (later) Greek and Roman influences. 'Hiey built fine tem])les, toml)s, 
and buildings cut out of the solid rock. The cult of the goddess Lat tlourislied 
among them. 

10. And with Pharaoh, Lord of Stakes?(6117) 



449 



The Noble Qur'an 



6117 For "Lord of S^es", see 38:12, n. 4160. For Pharaoh's arrogance and his 
fall, see 20:43, 78-79. The three examples given, 'Ad, Thamud, and Pharaoh, 
show th;it neither nations nor individuals, however might^', j)rosperous, or firmly 
established lhe\' may be, ean live if tliey transgress tlie L;iw ol Allah. 'I'lie Law of 
Allah, \\ bieh is also the law of the higher nature which He has bestowed on us, 
made them in the hrsi ])la( e great and glorious: when they fell from it and "heaped 
misehiel on mischief, they were swept a\va\'. 

11. (All) these transgressed beyond bounds in the lands, 

12. And heaped therein mischief (on mischief). 

13. Therefore did thy Lord pour on them a scourge of 
diverse chastisements: 

14. For thy Lord is (as a Guardian) on a 
watchtower.(6118) 

6118 Even diough Allah's punishment is delayed, it is not to be supposed diat He 
does not see all things-Allah's providence is ever vigilant: His punishment of 
evildoers is a form of justice to the weak and the righteous whom they oppress. It 
is part of the signification of His tide as Rabb (Cherisher). (R). 

15. Now, as for man,(6119) when his Lord trieth him, 
giving him honour and gifts, then saith he, (puffed 
up), "My Lord hath honoured me." 

6119 Omtrast with Allah's justice and watchful care, man's selfishness and 
pettiness. Allah tries us both by prosperity' and adversity: in the one we should 
show humility and kindness; and in the other patience and faith. On the contrary, 
we get puiled up in prosperity and depressed in adversity, putting false values on 

this world's goods. 

16. But when He trieth him, restricting his 
subsistence(6120) for him, then saith he (in despair), 
"My Lord hath humiliated me!" 

6120 Subsistence, in botli die literal and the figurative sense. Allah provides for 
all, but people complain if the provision is measured and restricted to their needs, 
circumstances, and antecedents, and does not come up to their desires or 
expectations, or is different from that given to people in quite different 
circumstances. 

17. Nay, nay! But ye(6121) honour not the orphans! 

6121 Even at our own valuation, if we are lavoured with superlluities, do we llunk 
of the fatherless children, or the struggling poor? On the eontiary, too many men 
are but ready to embezzle the helpless orphan's inheritance, and to waste their 
own substance in worthless riot instead of supplying the people's real needs. 

18. Nor do ye encourage one another(6122) to feed the 
poor!- 

6122 Kindness and generosit\' set up stmdards which even worldly men feel 
bound lo lollow oul ol social considerations even if tiiey are not moved by higher 
motives. But the wicked find plausible excuses for their own hardheartedness, and 
by riicir evil exaniijle choke up the springs of charity and kindness in others (Cf. 
a):M and n. 5282). 

19. And ye devour inheritance -(6123) all with greed, 

6123 Inheritance is abused in two ways. (1) Guardians and trustees for the 
inheritance of minors or women or persons unable to look after their own 
interests should iiilhl their trusts with e\en more care lhau they de\"ote to their 
own interests. Instead ot that they selfishly "(le\"our" the ])ro])erly. (2) Persons who 
inherit projierty in their own rights should remember that in that case, too, it is a 
sacred trust. They must use it for the purposes, objects, and duties which tiiey also 
inherit It gives them no licence to live in idleness or waste their days in riotous 
show. 



20. And ye love wealth with inordinate love! 

21. Nay! When the earth is pounded to powder,(6124) 

6124 Our attention is now called to the Day of Reckoning. Whether we failed to 
respect the rights of the helpless here or actualh' suppressed those rights in our 
mad love for the good things of this life, we shall have to answer in the realm of 
Rcalitv'. This solid earth, which we imagine to be so real, will crumble to powder 
like dust before the real Presence, manifested in gloiy (Cf. fi9:14). 

22. And thy Lord cometh, and His angels, rank upon rank, 

23. And Hell, that Day,(6125) is brought (face to face),- 
on that Day will man remember, but how will that 
remembrance profit him? 

6125 The Retribution \\\\\ at last come, and we shall realise it in our inmost being, 
all the illusions ol ihis lleeting world ha\ing been swe])l away. Then we shall 
remember, and wish, too late, that we had repented. Why not repent nowP Why 
not bring forth the fruits of repentance now, as a preparation for the Hereafter? 

24. He will say: "Ah! Would that I had sent forth (good 
deeds) for (this) my (Future) Life!" 

25. For, that Day, His Chastisement will be such as none 
(else) can inflict,(6126) 

6126 "Chastisement" in this verse and the "binding in bonds" in the next verse are 
two distinct phases of the Penalty. "Chastisement" involves pain and agony, such as 
cannot be imagined anywhere else, or fi^om any other stjurce, for it touches our 
inmost soul and cannot be compared with anything our bodies may suffer or 
others uia\" iufiict. "Bonds" iin])l\' confinement, want of freedom, tiie closing of a 
door winch was once open bul which we deliberately passed by. We see tiiat 
olliers accepted m [aitli and enlered that door. This shutting out of what might 
have been is worse than aii\ other bonds or confinement we can imagine, and may 
be worse than actual chasliscnicnt. 

26. And His bonds will be such as none (other) can bind. 

27. (To the righteous soul will be said:) "O (thou) 
soul,(6127) in (complete) rest and satisfaction! 

6127 The righteous enter into their inheritance and receive their welcome with a 
tide that suggests freedom from all pain, sorrow, doubt, struggle, disappointment, 
passion, and even further desire: at rest, in peace; in a state of complete 
satisfaction. 

In Muslim theology, this stage of the soul is the final stage of bliss. The 
umegenerate human soul, that seeks its satisfaction in the lower earthly desires, is 
the Ammarab (12:53). The self-reproaching soul that feels conscious of sin and 
resists it is the Lawwamah (75:2, and n. 5810). 

28. "Come back thou to thy Lord,-(6128) well pleased 
(thyself), and well-pleasing unto Him! 

6128 Note that E\'il finds itseli isolated, and cries out in lonely agony (verse 24), 
while (Jood recei\"es a warm welcome Ironi the lj;>rd oi Cloodness Iliniself-also 
that it is the soul which enters liea\"en, and not the gross body which perishes . 

29. "Enter thou, then, among My devotees! 

30. "Yea, enter thou My Heaven!(6129) 

6129 . The climax of the whole is: "Enter My Heaven!" Men may have imagined 
all kinds of heaven before, and many types and symbols are used in the sacred 
Word itself. But nothir^ can express the reality itself better than "My Heaven"- 
Allah's own Heaven! May we reach it through Allah's grace! (R). 



450 



The Noble Qur'an 



90. Al Balad (The City) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. 1 do call to witness(6130) this City;- 

6130 The appeal to the mystic tics between the Proyjhet and his parent city of 
Makkah has been e\])lainc(l in the Iiilnxkiclioii io ihis Surah. It is a symbol of 
man's own history. Man is born for toil and struggle, and this is the substantive 
proposition in verse 4 below, which this appeal leads up to. 

2. And thou art a freeman(6131) of this City;- 

6131 Hillun: an inhabitant, a man with lawful rights, a man freed from such 
obligations as would attach to a stranger to the city, a freeman in a wider sense 
than the technical sense to which the word is restricted in modern usage. The 
Prophel should lunc liccn honoured in his native cit>'. lie was actually being 
persecuted. lie should ha\c l>ecn l()\"cd. as a parcnl Icn'cs a child. Actually his lite 
was being sought, and those who !)clic\c(l ni linn were luider a ban. But time was 
to show that he was to come triumphant to his native city after having made 
Madihah sacred by his life and work. 

3. And (the mystic ties of) Parent and Child;-(6132) 

6132 A parent loves a child ordinarily: the father is proud and the mother, in spite 
of her birth pains, experiences supreme joy when the child is bom. But in 
abnormal circumstances there may be misunderstandings, even hatred between 
parent and child. So Makkah cast out her most glorious son, but it was only for a 
time. Makkah was sound at heart; only her [jower had been usiuped by an 
ignorant aulocracy which passed away, and Makkah was l<> rccci\c back her glory 
at tlie hands of the son whom she had rejected but whom she welcomed back 
later. And Makkah retains for all time her sacred character as the centre of Islam. 

4. Verily We have created man into toil and 
struggle.(6133) 

6133 Cf. "Man is bom unto troubles as the sparks fly upward" {[ob, 5:7); "For all 
his days are sorrows, and his travail grief (Ecclesiastes, 2:23). Man's life is full of 
somjw and vexation; but our text has a dillercut shade of meaning: man is born to 
strive and struggle; and if he suffers from hardships, he must exercise patience, for 
Allah make his wax sniooUi for him (fx'):7; 94:,'5-6). On the oUicr hand no man 
should l)oast ol worklh' goods or worldh' ])ros])erity (see \ erses IjcIow). 

5. Thinketh he, that none hath power over him?(6134) 

6134 See the end of last note. If a man has wealth, influence, or power, he should 
not behave as if it is to last forever, or as if he has no responsibilit\' for his acts and 
can do what he likes. All his gifts and advanbiges are given to him for tiial. Allah, 
Who bestowed them on him, can take them away, and will do so if man fails in his 
trial. 

6. He may say (boastfully); Wealth have I squandered in 
abundance! (6135) 

6135 1 he man who teels no responsibility' antl thinks that he can do what he likes 
in life forgets his responsibility to Allah. He boasts of his wealth and scatters it 
about, thinking that he can thus purchase the support of the world. For a time he 
may. But a mde awakening must come soon, for he bases his hopes on 
unsubstantial things. Or it he spends his substance on selt-iudulgence, he is 
\\ eakening liimselt and putting himself into snares that must destroy him. 

7. Thinketh he that none beholdeth him?(6136) 

6136 Allah watches him, and sees all his acts and motives, and all the secret 
sprues of his follies. But lest he should think the higher spiritual forces too 
remote for him, let him look within himself and use the faculties which Allah has 
given him. See the next verses foUowii^. 

8. Have We not made for him a pair of eyes?- 

9. And a tongue,(6137) and a pair of lips?- 

6137 The eyes give us the faculty of seeing, and may be taken in both the literal 
and the metaphorical sense. In the same way the tongue gives us the faculty of 



tasting in both senses. Along with the lips, it also enables us to speak, to ask for 
information and seek guidance, and to celebrate the [iraises of Allah. 

10. And shown him the two highways?(6138) 

6138 I he two highways of life are: (1) the steep and difficult path ot virtue, which 
is further described in the verses followir^, and (2) the easy path of vice and the 
rejection of Allah, referred to in verses 19-20 below. Allah has given us not only 
the faculties implied in the eyes, the tor^e, and the lips, but also given us the 
judgement by which we can choose oirr way, and He has sent us Teachers and 
Guides, with Revelation, to show us the right and difficult way. 

11. But he hath made no haste on the path that is 
steep.(6139) 

6139 In s])ilc oi llic iacullics willi \\ liich Allah has endowed man and the guidance 
which He has gi\ en him, man has l)eeu remiss. By no means has he l)een eager to 
follow the steep and difficult path which is for his own spiritual good. Cf. Matt. 
7:14: 'Strait is the gate, and narrow is the way, which leadeth unto life, and few 
there be that find it" (see also 1 :6 and n. 22) . 

12. And what will explain to thee the path that is steep?- 

13. (It is:) freeing the bondman;(6140) 

6140 The difficult [jath of virtue is defined as the path of charit>' or imselfish love, 
and three specific instances are gi\en tor our understanding: \iz. (1) ireeing die 
bondman, (2) feeding the or])han, and (8) feeding die indigent down in the dust. 
As regards the bondman, we are to understand not only a reference to legal 
slavery, but many other kinds of slaven' which flourish especially in atlvanced 
societies. There is political slavery, industiial slaveiy, and social slavery. There is 
the slavery of conventions, of ignorance, and of superstition. There is slavery to 
wealth or passions or power. The good man tries to liberate men and women 
from all kinds of slavery, often at great danger to himself. But he begins by first 
liberating himself. (R). 

14. Or the giving of food in a day of privation(6141) 

6141 Feed tliose who need it, both literally and figuratively; but do so especially 
when there is privation or lanunc, literal or figurative, i.e., when or where the 
sources of sustenance, physical, moral, or s]>iritual, 

15. To the orphan with claims of relationship,(6142) 

6142 All or|)hans should be fed and helped. But ordinary orphans will come 
under the indigent in \ erse 16 below. The orphans related to us have a special 
claim on us. 'V\\c\ should lie near and dear to us, and if charity begins at home, 
they lia\'e die lu'st claim on us. 

16. Or to the indigent (down) in the dust.(6143) 

6143 Persons down in the dust can only be helped from motives of pure charity, 
because nothing can be expected of them-neither praise nor advertisement nor 
any other advantage to the helper. Such help is help indeed. But there may be 
vari<)us degrees, and the help will be suited to the needs. 

17. Then will he be(6144) of those who believe/ and 
enjoin patience, (constancy, and self-restraint), and 
enjoin deeds of kindness and compassion. 

6144 Such practical charit\' and lo\e will be the acid test ot Faith and the teaching 
of all \irtues. The virtues arc summed u]) under the iiauic>, ol Patience (the :\.ral)ic 
word includes constancy and self-re stiaint) and compassionate kindness. Not only 
will they be the test by which the sincerity of their Faith will be judged: they will be 
the fruit which their Faith will constantiy produce. 

18. Such are the Companions of the Right Hand. (6145) 

6145 Cf. 56:27-40, also n. 5223. They will be those who achieve salvation. 

19. But those who reject Our Signs, they are the 
(unhappy) Companions of the Left Hand. (6146) 

6146 Cf. 56:41-56, also n. 5223. They will be the unfortunate ones enveloped in 
the Fire of lasting Penalty, heaped over them and all round them. 



451 



The Noble Qur'an 



20. On them will be Fire vaulted over (all round). 



91 



Al Shams (The Sun) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the Sun(6147) and his (glorious) splendour; 

6147 Six types arc taken in three jjairs, from Allah's mighty works in nature, as 
tokens or e\"i(lenee ot Allah's ])ro\i(lence and the eoutrasis in His sii[)lime 
creation, whieh \et eonducc to cosmic hamiony (verses 1-6). Then (verses 7-8) the 
soul of man, with internal order and proportion in its capacities and faculties, as 
made by Allah, is appealed to as having been endowed with the power of 
discriminatir^ between right and wrong. Then the conclusion is stated in verses 9- 
10, that man's success or failure, prosperity or bankruptcy, would depend upon 
his keeping that soul pure or his corriiyjting it. 

2. By the Moon(6148) as she follows him; 

6148 The hrst pair is the glonons sun, ihe sonrce ol onr light and pln sical lile, and 
the moon which iollows or ads as second lo the sun lor illuininatin^ our world. 
The moon, when she is in tlie sky widi the sun, is pale and inconspicuous; in die 
sun's absence she shines with reflected light and may metaphorically be called the 
sun's vicegerent So with Revelation and the great Prophets who brought it; and 
the minor Teachers who derive their light reflected, or perhaps doubly reflected, 
from the original source. 

3. By the Day as it(6149) shows up (the Sun 's) glory; 

6149 The next contrasted ])air consists, not of luminaries, hul conditions, or 
periods of time, Day and Night. The Day reveals the sun's glory and the Night 
conceals it from our sight So there may be contrasts in our subjective reception of 
divine light but it is there, working all the time, and must reappear in its own good 
time. 

4. By the Night as it conceals it; 

5. By the Firmament(6150} and its (wonderful) 
structure;(6151) 

6150 The next contrasted pair is the wonderfiol firmament on high, and the earth 
below oiu' feet, stretching away to oin^ wide horizons. The sk\' gives ns rain, and 
the earth gi\"es us lood. \ci liodi work together: lor the rain is moisture sucked up 
from the eartli, and die food cannot grow widiout die heat and warmth ot the sun. 
There are many other contrasts under this head; yet they all point to unity. 

6151 The ma masdariyah in Arabic, in this and the suhse<iuent clauses, is best 
translated in English by nouns. Thus what would literally he "and die (wonderful) 
making or constniction of it' or "the lact of its (wonderful) construction" is, 
idiomatically, "its (\\ ()nderriil) siructiii e." "The (wide) spreading out" of the earth is 
rendered "its (wide) ex])anse," and so on. 

6. By the Earth and its (wide) expanse: 

7. By the Soul/ and the proportion and order given to 
it;(6152) 

6152 Allah makes the soul, and gives it order, proportion, and relative perfection, 
in order to adapt it for the particular circumstances in which it has to live its Ufe. 
Ci^32:9. See also n. 120 to 2:117. He breathes into it an understanding of what is 
sin, impiety, wrongdoing and what is piety and right conduct, in the special 
circumstances in which it may be placed. This is the most precious gift of all to 
man, the faculty of distinguishing between right and wror^. After the six external 



e\idences meniioned in \erscs 1-fi abo\e, this internal e\idence ol Allah's 
goodness is mentioned as the greatest ol all. Ry these \anoiis tokens man should 
learn that his success, his ])ros])erii\", his sahation depends on himsell-on his 
keeping his soul pure as Allah made it; and his tailure, his decline, his perdition 
depends on his soiling his soul by choosing evil. 

8. And its enlightenment as to its wrong and its right;- 

9. Truly he succeeds that purifies it, 

10. And he fails that corrupts it!(6153) 

6153 This is the core of the Surah, and it is illustrated by a reference to the story 
of Thamud in the following verses. 

11. The Thamud (people) rejected (their prophet) 
through their inordinate wrongdoing,(6154) 

6154 The allusion to ihe stoiy ol Thamud will l>e understood l>y a relerence to 
7:78-79; see s])eciall\' n. 10 11. Their pro])het was Salih hnl he had to deal with an 
arrogant people, who oppressed tlie poor and denied tlieni tlieir rights of watering 
and pasture for their catde. 

12. Behold, the most wicked man among them was 
deputed (for impiety). (6155) 

6155 The prophet Salih made a certain she-camel a Sign or Symbol, a test case, 
"This she-camel of Allah is a Sign unto you; so leave her to gnize in Allah's earth 
and let her come to no harm, or \e shall be seized with a grievous punishment" 
(7:73). hut they plotted lo kill her and sent the most wicked man among them to 
dare and do that deed ot impiety. It was probably \vlien she came to drink at the 
stream that she was hamstriuig and killed. See 2f):h').'), and .'(1:27. 

13. But the Messenger of Allah(6156) said to them: "It is 
a She-camel of Allah. And (bar her not from) having 
her drink!" 

6156 That is, Salih see last note. 

14. Then they rejected him (as a false prophet), and they 
hamstrung her. (6157) So their Lord, on account of 
their crime, obliterated their traces and made them 
equal (in destruction, high and low)! 

6157 The man who was deputed to do the impious deed of hamstringing the she- 
camel had, of course, the sympathy and cooperation of the whole people. Only he 

was more daring tlian the rest. 

15. And for Him(6158) is no fear of its consequences. 

6158 This \erse has l>een \ariousl\' construed. 1 lollow the general o])inion in 
relerniig the pronoun "llim" to "their Lord" in the last \'erse and the ])roiioiiii "its" 
to tlie Punishment that was meted out to all, high and low, etiually. In diat case die 
meaning would be: God decreed the total destruction of Thamud; in the case of 
creatures any such destruction might cause a loss to them, and they might fear the 
conse(iuences of such loss or destruction, but Allah has created and can create at 
will, and there can he no (juestion of any such a[)prehension in His case. An 
altcrnati\"e view is that "him" relers to the ])rophet Salih, mentioned in \erse 13. 
Then the inter]) re tation would he: Salili had no tear of tlie coiise(|iiences lor 
himself; he had warned the vricked according to his commission; he was savetl by 
Allah's mercy as a just and righteous man, and he left them vrith regrets (7:79). Yet 



452 



The Noble 

another aJternative refers "him* to the wicked man (mentioned in verse 12) who 



Q u r ' a n 

hamstrur^ the she-camel: he feared not the consequences of his deed. 



92 . Al Layl (The Night) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the Night as it conceals (the light);(6159) 

6159 The evidence of three things is in\x>ke(l, \'jz. Xighl. Day, and tlic mysten' o{ 
Sex, and the eonchision is stated in \"ei'se 4, ihat men's aims are diverse. But 
similarh' there are contrasts in nature. What contrast can l)e gieater than hetween 
Night and Dayi* When the Night spreads her veil, the sun's light is hidden, but not 
lost The sun is in its place all the time, and will come forth in all its glory again in 
its own good time. C£ 91:3, 4, and n. 6149. Man pursuing diverse aims may find, 
owing to his own position, Allah's light obscured from him for a time, but he must 
strive hard to put himself in a position to reach it in all its glory. 

2. By the Day as it appears in glory; 

3. By (the mystery of)(6160) the creation of male and 
female;-(6161) 

6160 M^i rI imisdRrMih as in 9I:,>-7; see there n. f)l,')l. 

6161 1 he mystery of the sexes runs through all life. U'here is attraction between 
opposites; each performs its own functions, having special characters, primary and 
secondary, within limited spheres, and yet both have common characteristics in 
many other spheres. Each is indispensable to the other. Love in its noblest sense 
is tlie t^'pe of heavenly love and the highest good; hi its debasement it leads to the 
lowest sins and the worst crimes. Here, then, striving is necessary for the highest 
good. 

4. Verily, (the ends) ye strive for are diverse.(6162) 

6162 There are wide contrasts in the nature and aims of men. These may be 
broadly divided into two classes, good and evil. As night replaces day on account 
of certain relative positions, but does not annihilate it, so evil may for a time 
obscure good but cannot blot it out. Again, night in certain circumstances (e.g. for 
resO is a blessing; do certain things, which seek the highest tnith from the light of 
AUah. Considering these contrasts, do not he surprised or dejiressed. Men's 
immediate aims ma\' l>e dillerent. The dut}" ot all is to seek the one true Light. 

5. So he who gives (in charity) and fears ((Allah)), 

6. And (in all sincerity) testifies to the Best,-(6163) 

6163 The good are distinguished here by three signs; (1) large-hearted sacrifices 
for Allah and men: (2) fear of Allah, which shows itself in righteous conduct, for 
Taqwa (see n. 26 to 2:2) includes just action as well as a mental state: and (3) truth 
and sincerity in recognising and supporting all that is morally beautihal, for Husn is 
the good as well as the beautiflil. 

7. We will indeed make smooth for him the path to 
Bliss.(6164) 

6164 So far hom there being any hardship in a good life, the righteous will enjoy 
their life more and more, and Allah will make their path smoother and smoother 
until tliey reach e\ entual Bliss. 

8. But he who is a greedy miser and thinks himself self- 
sufficient, 

9. And gives the lie to the Best,-(6165) 



6165 The e\il are distinguished here !)\' three signs: (1) selhsh greed and denial ot 
other ])eo])ie's rights; (2) arrogance and sell->>u[[icicnc\' (fXiifi-?); and (H) knowingly 
dishonouring Truth out ol s])ile, or seeing ugliness where ihere is beauty. Such 
men's downward jirogress gathers momcutuni as they go, and iheir end can be 
notliing but Miseiy. Where will be tlieir boasted wealtii and possessions, or tlieir 
self-confidence? 

10. We will indeed make smooth for him the path to 

Misery; 

11. Nor will his wealth profit him when he falls headlong 
(into the Pit).(6166) 

6166 Wealth amassed in this world will be of no use at the Day of Final 
Judgement, nor will any material advantages of this life bring profit by themselves 
in the spiritual world. What will count will be a life of truth and righteousness, and 
of goodness to all the creatures of Allah. 

12. Verily We take(6167) upon Ourselves to guide, 

6167 Allah in Ilis inlinile mercy has pro\"ided lull guidance lo I lis creatures. All 
tlirough His creation there are sign posts indicating the right way. To man He has 
given the five senses of perception, with mental and spiritual faculties for co- 
ordinating his physical perceptions and leading him higher and higher in thought 
and feeling. He has besides sent inspired men for fiirther teaching and giudance, 

13. And verily unto Us (belong) the End and the 
Beginning. (6168) 

6168 In die Liid man will return lo Allah, and e\"en Ironi the hegiuning ot man's 
life Allah's mercies and lo\ing care surround him. In the prol>ationary ])eriod of 
man's lite, he has a measure ot iree will, and he is ex])ected to use it in such a way 
as to bring his whole being into harmony witii die universal Will and Law. Lor he 
will have to answer for the right use of his talents and opportunities. If man's will 
has any meanir^, he has the choice of accepting Allah's guidance or rejecting it, 
and in the latter case he must take the consequences. Hence the warning of the 
future "Fire" in the next verse. 

14. Therefore do I warn you of a Fire blazing fiercely; 

15. None shall reach it(6169) but those most unfortunate 
ones 



■ich any excejjt those have 
:l rejecled Allah's Triilh. 'Lhe term 



6169 "^Lhe Lire ol Lunisliineiii will not 
deliberateh' sinned against their conscience 
used for them is M^Vity^ " (superlative degree). Ct. 87:11. The corresponding idea 
in Christian theology is expressed in the following sentence. "All manner of sin 
and blasphemy shall be forgiven unto men: but the blasphemy against the Holy 
Ghost shall not be forgiven unto men" (Matt, xii. 31). (R). 

16. Who give the lie to Truth and turn their backs. 

17. But those most devoted to Allah shall be(6170) 
removed far from it,- 

6170 "Those most devoted to Allah": the Atqa, the God-fearing men who live lives 
of purity, and seek only for the "Face of their Lord Most High". See the verses 
following. 

18. Those who spend their wealth(6171) for increase in 
self-purification,(6172) 



453 



The Noble Qur'an 



6171 The spending may be for charity, or for good works, such as advancing the 
cause of knowledge or science, or supporting ideals, etc. "Wealth" must be 
understood not only for money or material goods, but also for any advantage or 
opp<)rtunity which a man happens to enjoy, and which he can place at the service 
of others. 

6172 The Arabic root word zaka implies both increase and purification, and both 
meanings may be understood to be implied here. Wealth (understood both 
Kterally and metaphorically) is not for selfish enjoyment or idle show. It is held on 
trust It may be a trial in itself, from whit li m ni;in who emerges successfully is a 
man all the purer in his life; and even if he was a good man before, his proper use 
of his wealth inereases his position and (lignit\' in tlic moral and spiritual world. 

19. And have in their minds no favour from anyone for 
which a reward is expected in return,(6173) 

6173 The good man does not give in charity or do his good deeds with the motive 
lhat he is returning someone else's favour and compensating and rewarding 
someone for some service done to him or expecting some reward in return for his 



own good deed: the sole motive in his mind is that he desires the Coimtenance or 
Gk)od Pleasure of Allah Most High. This "Coimtenance" or "Face" (Arabic, WajJi) 
implies good pleasure or ayjproval; hut it imjjlies something more. It also means 
the Cause-either the "final cause" or ihe "enicient cause" of Aristotelian philosophy. 
For the Atqa would refer everything, backwards in origin and forwards in destiny, 
to Allah. Allah is the source of their goodness, as well as its goal or purpose. 

20. But only the desire to seeic for the Countenance of 
their Lord Most High;(6174) 

6174 The definition of Righteousness, Charity, or Self-sacrifice, becomes thus 
highly spiritualised. The Atqa are so completely identified with Allah's Will that 
everything else is blotted out to tern. "What would seem to be sacrifice from other 
points of \iew, becomes their own highest pleasure and satisfaction. Every virtuous 
man will lia\ e his own bliss, for there are degrees in virtue and bliss. This supreme 
bliss is llie ])orti<>n-not the prize-of supreme virtue. (R). 

21. And soon will they attain (complete) satisfaction. 



93 . Al Duha (The Glorious Morning Light) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the Glorious Morning Light,(6175) 

6175 The lull morning light ol the siin, when its sjilendour shines forth in contrast 
with the nii^hl which has jiassed. (.'/. 91:1. The grovring h<)urs of morning light, 
troni sunrise to noon, are the true tyjie ol the growth ol s])iritual life and work, 
while tlic stillness ol tlie night is, to diose who know, only a preparation tor it. We 
are not to imagine that the stillness or quiescence of the night is wasted, or means 
stagnation in our spiritual life. The stillness may seem lonely, but we are not alone, 
nor forsaken by Allah. Nor is such preparation, without immediate visible results, 
a sign of Allah's displeasure. 

2. And by the Night(6176) when it is still,- 

6176 Cf. 92:\-'2. There Night is mentioned first, and Day second, to eiilorce the 
lesson of conti asLs: the veil of the night naturally comes first before die splendour 
of daylight is revealed. Here the argument is different: the growir^ hours of 
morning light are the main thing and are mentioned first; while the hours of 
preparation and quiescence, which are subordinate, come second. 

3. Thy Guardian-Lord hath not forsaken thee,(6177) nor 
is He displeased. (6178) 

6177 As usual, there is the particular assurance to the Prophet, and the general 
assurance to mankind: see the Introduction to this Surah, llie early years of the 
Pro[)liet's ministiy might well Ime seemed blank. Alter inspiration there were 
days and periods of waiting. A sense of loneliness might well have weighed on his 
mind. His own tribe of Quraysh jeered at him, taunted and threatened him, and 
slandered and persecuted him as well as those who believed in him. But his faith 
was never shaken, not even to the extent of that cry of agony of Jesus: "My God! 
why hast Thou forsaken me?": (Mark, 16:34). Much less did it enter the Prophet's 
mind to think that Allah was angry with him, as the taunts of his enemies 
suggested. 

6178 See last note. The more general meaning is similar. To tlie man who 
prepares for spiritual work and spiritual growth the chief thing is typified by the 
growing hours of the morning. He should not be discouraged, nor overcome with 
a sense of loneUness in his early stru^es or difficulties. The end will crown his 
work. Allah's care is always around him. If unsympathetic or hostile critics laugh at 
him or taunt him with being "mad" or "old-fashioned" or 'ploughing his loneK' 
furrow", his steady faith will uphold him. He will never believe tiiat his earnest and 



sincere devotion to Allah, whatever be its results in this world, can be anjthing but 
pleasing to Allah. 

4. And verily the Hereafter will be better for thee than 
the present.(6179) 

6179 To the truly devout man, each succeeding moment is better than the one 
preceding it In this sense the "hereafter* refers not only to the Future life after 
death, but also to "the soul of goodness in thirds" in this very Ufe. For even though 
some outward trappings of this shadow world may be wanting, his soul is filled 
with more and more satisfaction as he goes on. 



5. And soon will thy Guardian-Lord give thee 
wherewith) thou shalt be well-pleased. (6180) 



(that 



6180 Allah's good ])lcasurc is sure when wc scr\"c Ilini. But we are assured that 
even our feelings ul doubl and suffering will \anisli. and we shall ha\'e a sense of 
complete satislaciioii, contentment, and acti\e [ileasure when our will is identified 
with the Will of Allah. 

6. Did He not find thee(6181) an orphan and give thee 
shelter (and care)?(6182) 

6181 Judge the future from the past. Allah has been good to you in your past 
cxfjcrience: tnist I lis goodness in the future also. Again, there is a particular and a 
general meaning. Three facts are taken Irom the Prophet's outer life h\' wa\' of 
illustration. Metaphorically they also apply to us. And further, the outer facts are 
themselves types for the spiritual life. See notes below. 

6182 (1) There is the case of the orphan, literally and figuratively. Our Prophet 
was himself an orphan. His father 'Abd Allah died young before the child was 
born, lea\ing no projjcrty. The Pro])liel's mother Auiinah was in ailing health, and 
he was cliicn\" i)rought up h\' his niirsc llaliiiiali. llis mother herself died when he 
was onh' six years old. His aged grandlallier 'Abd al Miittalih treated him as his 
own son, biii died two years later. Thereafler his uncle Al>u Talil) Ireated him as 
his own son. lie was tiius an orphan in more senses dian one, and yet die love he 
received from each one pf these persons was greater than ordinary parental love. 
Each one of us is an orphan in some sense or another, and yet someone's love 
and shelter come to us by the grace of Allah. In the spiritual world there is no 
father or mother: our very first sustenance and shelter must come from the grace 
of Allah. 

7. And He found thee wandering, and He gave thee 
guidance.(6183) 



454 



The Noble Qur'an 



6183 (2) The Prophet was bom in the midst of the idolatry and polytheism of 
Makkah, in a family which was the custodian of this false worship. He wandered 
in quest of Unity and found it by the guidance of Allah. There is no implication 
whatever of sin or error on his part. But wc may err and find ourselves wandering 
in mazes of error, in thought, motive, or understanding: we must pray for Allah's 
grace ever to give us guidance. 

The Arabic root dalla has various shades of meaning. In 1 :7, 1 have translated it by 
the verb "stray". In 53:2 the Prophet is defended from the chaise of being "astray" 
or straying in mind. In 12:8 and 12:95 Jacxjb's sons use the word for their aged 
father, to suggest that he was senile and wandering in mind. In 32:10 it is used of 
the dead, and 1 lunc translated it "hidden and lost" (in tlic earth). 

8. And He found thee in need, and made thee 
independent.(6184) 

6184 (3) The Prophet inherited no wealth and was poor. The true, pure, and 
sincere love of Khadijah not only raised him above want, but made him 
independent of worldly needs in his later life, enabling him to devote his whole 
time to the service of Allah. So do we all find ourselves in some want or another, 
which, if we work wholeheartedly and sincerely is supplied to us by the grace of 
AUah. When we have found the W a\', it is a laborious task to climb up in our 
poverty of spiritual equipment: Allah will give us spiritual riches in love and 
knowledge. 

9. Therefore, treat not(6185} the orphan with harshness, 

6185 Verses 9-11 carry, to a step further, the triple argument of verses 6-8, as 
explained in the preceding notes. The Prophet treated all orphans with tender 
affection and respect, setdr^ an example to his contemporaries, who frequentiy 
took advantage of the helpless position of orphans, and in any case looked upon 



them as subordinate creatures to be repressed and kept in their place. Such an 
attitude is common in all ages. Helpless creatures ought, on the contrary, to be 
treated as sacred trusts, whether they are orphans, or dependants, or creatures of 
any kind unable to assert themselves, either through age, sex, social rank, artificial 
conditions, or any cause whatever. 

10. Nor repulse the petitioner (Unheard);(6186) 

6186 Then there are the people who come with petitions-who have to ask for 
something. They may be genuine beggars asking for financial help, or ignorant 
people asking for knowledge, or timid people asking for some lead or 
encouragement. The common attitude is to scorn them or repulse them. The 
scorn may he shown c\"en when alms or assistance is given to them. Such an 
attitude is wrong. Charity is ol no moral \ alue witliout sympathy and love. \or is it 
cliarity lo gi\"c lo idle sturd\' ])rotessional beggars, lor show or lo get rid ol them. 
They are mere parasites on society. Every petition should be examined and 
judged on its merits. 

11. But the bounty of the Lord - rehearse and 
proclaim!(6187) 

6187 Besides the petitioners, who ask for help, there is the case of those who do 
not ask but are nevertheless poor-poor but cxjnteiited in ivorldly goods, or poor in 
kn<)wledge or resources and not even knowing tliat tlie\" are poor. If you are 
hountifiilly endo^ved by Allah, your duty is to make that Bounl\" s])rca(! lar and 
wide. Proclaim it and share it, as the Prophet always did. SpiriliialK- wc all belong 
to one ol these three classes in one sense or another-orphaii^, ])cuii()iicrs, and 
victims of po\ert\'. We all recei\e Allah's grace and guidance iii some degree or 
otiier. We all owe it as a duty to our tellow-men to be kind and helpful to those 
less endowed in any respect than ourselves. 



"^-^^ 

94 . Al Sharh or Al Inshirah (The Expansion of the Breast) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Have We not expanded thee thy breast?-(6188} 

6188 Cf. the prayer of Moses in 20:25. The breast is symbolically the seat of 
knowledge and the highest feehr^s of love and affection , the treasure house in 
which are stored thejewels of that quality of human character which approaches 
nearest to the di\ine. The Prophet's human nature had been purified, expanded, 
and elevated, so that he l>ecame a Mercy to all Creation. Such a nature could 
afford to ignore the lower inoti\"es of ordinar\' humanity' which caused shameful 
attacks to be made on him. Its strength and courage could also bear the burden of 
the galling work which it liatl to do in denouncing sin, subduing it, and protecting 
Allah's creatures from its oppression. 

2. And removed from thee thy burden(6189) 

6189 See last note. It is indeed a griev<)us and galling burden for a man to fight 
single-handed against sin. But Allah sends His grace and aid, and that burden is 
removed, or converted into joy and trium])h in the service of the One True God. 

3. The which did gall thy back?- 

4. And raised high the esteem (in which) thou (art 
held)?(6190) 

6190 The Pro])het's virtues, the magnanimit\' ot his character, and his Ime tor 
mankind were fully recognised even in his lifetime, and his name stands highest 
among the heroic leaders of mankind. The phrase used is more comprehensive in 



meaning than that used for various prophets in 37:119 etc.: "We left this blessir^ 
for them among generations to come in later times*. 

5. So, verily, with every difficulty, there is relief:(6191) 

6191 This verse is repeated for extra em])hasis. \\'lKilc\cr (liHiniltics or lroul)Ies 
are encountered by men, Allah always pro\idcs a soliilioii, a \\"a\ ouI, a relief, a 
way to lead to ease and ha])])iness, if we oiih" follow His Path and show our Faith 
by patience and well-doing . Ulie solution or relief does not merely come a/te/ the 
Difficulty: it is provided with it I understand the definite article in al 'usr in a 
generic sense, and translate: "every difficulty". In 92:7, I have translated Yusrz. s , 
Bliss, and in 92:10 'Usras Misery. 

6. Verily, with every difficulty there is relief. 

7. Therefore, when thou art free (from thine immediate 
task), still labour hard,(6192) 

6192 Hlicn thou ^irt h'cc: or when thou art relieved. The words underslood may 
be: from th\' immediate task, lhal of preaching lo men, denouncing sin, and 
encouraging righteousness; or, from ihc dillicuhic^ lhat confronted thee. When 
that ha])])ens, dial does not linish the labours ol the man of Allah. It is onh' one 
step to them. He has conslanti\' and insistenth' !o go on. When ihere is rest trom 
die task of instructing die world, tiie contact widi die spiritual kingdom continues, 
and indeed it becomes more intimate and concentrated. 

8. And to thy Lord turn (all) thy attention. (6193) 

6193 The kingdom of Allah is everything. Other things are incidental, and really 
do not matter. Worldly greatness or success may be a means to an end, but it may 
also be a hindrance to true spiritual greatness. Allah is the goal of the righteous 
man's whole attention and desire. 



455 



The Noble Qur'an 



95 . Al Tin (The Fig) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the Fig(6194) and the Olive,(6195) 

6194 The substantive proposition is in wi se 1-8, and it is clinched by an appeal to 
four sacred symbols, viz., tlic Fig, tlic Olive, Mount Sinai, and the sacred City of 
Makkah . About the precise interpretation of the first two symbols, and especially 
of the symbol of the Fig, there is much difference of opinion. If we take the Fig 
literally to refer to the fruit or the tree, it can stand as a symbol of man's destiny in 
nian\' ways. I Inder cultivation it can be one of the finest, most delicious, and most 
wholesome Iruils in existence: in its wild state, it is nothing hut tiny seeds, and is 
insipid, and oiten lull ol worms and maggots. So man at his best has a noble 
destiny; at his worst, he is "the lowest of the low". Christ is said to have cursed a fig 
tree for having only leaves, and not producing fruit {Matt 21:18-29), enforcing the 
same lesson. There is also a parable of tlie fig tree in Matt. 24:32-35. See also the 
parable of the good and e\ il figs in Jeremiah, 24:1-10. But see n. 6198 hehnv. 

6195 For the sacred s>inb<)lism of the 01i\'e, see n. 2880 to 23:20, and notes 
3(){)0-3()()2 lo 2 1:3.), where the parable of Allah's Light includes a reference lo the 
Olive. But it is ()ossible diat the Olive here refers to the Mount ot Olives, just 
outside the walls of the Cit>' of Jerusalem (see n. 5038 to 52:2), for this is the scene 
in the Gospel story (Matt. 24:3-4) of Christ's description of the Judgement to 
come. 

2. And the Mount of Sinai, (6196) 

6196 'I'his was the Mountain on which the Law was given to Moses. See 19:52, 
and n. 250 1. The Law w as gi\ en, and the glory of Allah was made visible. But did 
Israel hiidiiulK' ol)ey the l_;iw iherealter? 

3. And this City(6197) of security,-(6198) 

6197 This City of security" is undoubtedly Makkah. Even in Pagan times its 
sacred character was respected, and no fighting was allowed in its territory. But the 
same City, witli all its sacred associations, persecuted the greatest of the Prophets 
and gave itself up for a time to idolatry and sin, thus presenting the contrast of the 
best and the worst 

6198 Having discussed the four symbols in detail, let us consider them together. It 
is clear that they refer to Allah's Light or Revelation, which offers man the highest 
destiny if he will follow the Way. Makkah stands for Islam, Sinai for Israel , and 
the Mount of Olives for Christ's original and pure Message. It has been suggested 
that the Fig stands for die Finis Indies, the Bo-tree, inider which Gautama 
Buddha obtained Xir\"ana. I hesitate to ado])t die suggestion, but il accepted it 
would cover pristine Buddhism and the ancient Vedic religions trom which it was 
an offshoot. In this way all the great religions of the world would he indicated. But 
even if we refer the Fig and the Olive to die symbolism in their fruit, and not to 
any particular religion, the contrast of Best and Worst in man's destiny remains, 
and that is the main thing. 

This raises a doclrinal question ot coiisiderahle importance: how does Islam \iew 
the ancient vedic religions and Buddhism, or for that matter, any other religion? 



As Muslims we are not in a position to affirm whether Budha was a prophet or 
not Although the Qur'an states that Allah sent Prophets to every people (35:24), it 
does not mention the names of all of them. In fact it mentions by name relatively 
few of the Proyjhets of the Semitic tradition, or only such as \vitii \vhom its first 
audience, the Arabs were generally familiar. As to its presenl lorm, we find the 
doctrines ol Buddhism clearh" at \ariaiice with mouodieisiii and cardinal 
Priiici])les ol the 'Lrue Religion as cx])laiiied in the Qur'an. This may have been 
the result of distortion or loss by tiie followers of its original teachings. 

As a general rule, we cannot describe anyone as a Prophet or Messenger of Allah 
unless explicitly mentioned in the Qur'an, or Hadith. The Message as brought by 
Prophet Muhammad preserves in itself all fiiat was essential in die earlier 
revelations or scriptures: it abrogates all the previous messages sent through earlier 
Prophets (3:85). (R). 

4. We have indeed created man in the best of 
moulds,(6199) 

6199 Taqnim: mould, symmetry, form, nature, constitution. There is no fault in 
Allah's creation. To man Allah gave the purest and best nature, and man's duh is 
to preserve the pattern on which Allah has made him: 30:30. But by making him 
His vicegerent, Allah exalted him in posse even higher than the angels, for the 
angels had to make obeisance to him (2:30-34, and n. 48). But man's position as 
vicegerent also gives him will and discretion, and if he uses them wrongly he falls 
even lower than the beasts. See next note. 

5. Then do We abase him (to be) the lowest of the low,- 
(6200) 

6200 1 his verse should be read witii the next. If man rebels against Allah, and 
follows after evil, he will be abased to the lowest possible position. For Judgement 
is sure. Those who use their faculties aright and follow Allah's Law will reach the 
high and noble destiny intended for them. That reward will not be temporary, but 
unfailing. 

6. Except such as believe and do righteous deeds: For 
they shall have a reward unfailing. 

7. Then what can, after this, contradict thee,(6201) as to 
the judgment (to come)? 

6201 Thcc: may refer to the Prophet, or to man collectively. After tliis: i.e., when 
it is clearly shown to you that Allah created man tiaie and pure, that He guides 
him, and that those who rebel and break His law will be punished and brought 
down in the Hereafter, who can doubt this, or contradict the Prophet when he 
gives warning? 

8. Is not Allah the wisest of Judges?(6202) 

6202 Allah is wise and just Therefore the righteous have nothir^ to fear, but the 
evil ones cannot escape punishment 



456 



The Noble Qur'an 



96. Al Alaq (The Clinging Clot) or Iqra' (R< 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Proclaim! (or Read!)(6203) in the name(6204) of tliy 
Lord and Cherisher, Who created- 

6203 Igra 'may medin "read", or "recite or rehearse", or "proclaim aloud", the object 
understood being Alhih's Message. For an aee<)unt of the eireumstanees in which 
this first revelation-the (ii\inc commission to preach and proclaim Allah's Message 
came to the Pro])hel, m ihe ca\"e ot Ilira ', see C. 27-81. hi worldly letters he was 
lun ersed, hut with spiritual knowledge his mind and soul were tilled, and now had 
come the time when he must stand forth to the world and declare his mission. 

6204 The declaration or proclamation was to be in the name of Allah the Creator. 
It was not for any yjcrsonal benefit to die Projjhet: to him there was to come bitter 
persecution, sorrow, and sullering. li was the call ol Allah for the benefit ol erring 
luuuanit\'. Allah is mentioned [>y his tide ol "thy l_x>rd and Clierislier", to estal)iish 
a direct nexus between the source ol the Message and the one addressed. The 
Message was not merely an abstract projiositiou ol philosojihy, but die direct 
concrete message of a personal Allah to the creatures whom He loves and 
cherishes. 77?^ addressed to the Prophet is appropriate in two ways: (1) he was in 
direct contact with the divine Messenger (Gabriel) and Him Who sent the 
Messenger; (2) he represented the whole of humanity, in a fuller sense than that in 
which Christ Jesus is the "Son <)f Man". 

2. Created man, out of a (mere) clot of congealed 
blood:(6205} 

6205 23:14. The lowly origin ot the animal in man is contrasted with the high 
destiny offered to him in his intellectual, moral, and spiritual nature by his "most 
bountiful" Creator. No knowledge is withheld from man. On the contrary, through 
the faculties freely given to him, he actiuires it in such measure as outstrips his 
immediate understanding, and leads him ever to strive for newer and newer 
meaning. 

3. Proclaim! And thy Lord is Most Bountiful,- 

4. He Who taught (the use of) the Pen,-(6206) 

6206 The s\'mbol of a permanent revelation is the mystic Pen and the mystic 
Record. See n. 5593 to 68:1. 

The Arabic words for "teach" and "knowledge" are from the same root It is 
impossible to produce in a Translation the complete orchestral harmony of the 
words for "read", "teach", "pen" (which implies reading, writing, books, study, 
research), "knowledge" (including science, self kn<)wledge, spiritual understanding, 
and "])i ()t hiim". an allei iiative meaning of the word for "to read". This proclaiming 
or reading implies not only the duty of blazoning forth Allah's message, as going 
widi the [jrophetic ollice, l>ut also the diii\' ol proiimlgalioii and wide 
<lis semination of fhe Truth by all who read and understand it. The comprehensive 
meaning of gara' refers not only to a particular person and occasion but also gives 
a universal direction. And this kind of comprehensive meaning, as we have seen, 
runs throughout the Qur'an— for those who will understand. 

5. Taught man that which he knew not.(6207) 

6207 Allah teaches us new knowledge at even' given moment. Individuals learn 
more and more da\' hy day; nations and humanily at large learn Iresh knowledge 
at even' stage. This is e\"en more iioticeal>le and im]K>riant in the s])inlual world. 

6. Day, but man doth transgress all bounds,(6208) 

6208 All our knowledge and capacities come as gifts from Allah. But man, in his 
inordinate vanit\' and insolence, mistakes Allah's gifts for his own achievements. 
The gilts may be strength or heaut\', wealdi, position, or power, or the more subde 
gifts of knowledge or talents in individuals-or Science, or Art, or Government, or 
Organisation for mankind in general. 

7. In that he looketh upon himself as self-sufficient. 

8. Verily, to thy Lord is the return (of all). (6209) 



!) 



6209 Man is not self-sufficient, either as an individual, or in his collective capacity. 
If he arrogates Allah's gifts to himself, he is reminded-backwards, of his lowly 
fihysical origin (iiom a drop of animal matter), and forwards, of his responsibility 
and final return to Allah. 

9. Seest thou one who forbids-(6210) 

6210 The words, may be applied generally to perverse humanity, which seeks not 
only to rebel against Allah's Law, but also to prevent others from following it. 
There may however be a reference here to Abu Jahl, an inveterate enemy of 
Islam, who used, in its early days, to insult and persecute the Prophet and those 
who followed his teaching. He used, in particular, to use shameful methods to 
y)re\"ciil the Prophet from going to the Ka'bah for devotions, and forbid any who 
eaiiK' uiuk r lii^ lulluence, iroin offering pra\ers or ])erlorming devotions. He was 
anogaiil and piii>ie-proiid and met his end in the hatde ot Badr. 

10. A votary when he (turns) to pray? 

11. Seest thou if (6211) he is on (the road of) Guidance?- 

6211 Man's insolence leads to two results: (1) self-destruction through self- 
misleading; (2) a false example or false guidance to others. The righteous man 
must therefore test human example or human guidance by the question, "Is there 
Allah's guidance behind it?" And risible light \i"ould he dirown on it by the 
(|iiestioii, "Doc^ It lead to nglitcouMies^?" A lloutiiig of Allah and Allah's truth 
answers tiie first question in die negative, and conduct which turns back from the 
eternal principles of Right answers the second. 

12. Or enjoins Righteousness? 

13. Seest thou if he(6212) denies (Truth) and turns 

away? 

6212 The usual trick of die ungodly is to refuse to face Tmtii. It diey are placed in 
a comer, they deny what is obvious to reasonable men, and turn their backs. 

14. Knoweth he not that Allah doth see? 

15. Let him beware! If he desist not. We will drag him by 
the forelock,-(6213) 

6213 Cf. 11:56, and ii. 1551. The forelock is on the forehea<l, and is thus 
sjmbolical of the suiiiiiiit and crown ol the man's [jower or dignity. 'I'o he dragged 
by it is to suffer the lowest dregs of humihation. Nasfa'an is a syncopated form of 
the emphatic first person plural. 

16. A lying, sinful forelock! 

17. Then, let him call (for help) to his council(6214) (of 
comrades): 

6214 The Pagan Qura\'sli, who formed an oppressive junta or council to manage 
the Ka'bah were in sympathy with Abu J ahl, though they did not go to the 
unbridled lengths to which Abu J alil went But they could not, all combined, 
resist the onward march of the divine mission, though they did all they could to 
check it 

18. We will call on the angels of punishment (to deal 
with him)!(6215) 

6215 All the comhined forces of e\ il, though they may have worldly appearances 
in their fa\<;>iir, and though they may seem to he successful lor a time, cannot 
stand against Allali. He has but to command His toiccs of punishment to exert 
themselves, and they will subdue evil, protect Allah's votaries and justify the faith 
for which the votaries suffer. 

19. Day, heed him not: But bow down in adoration, and 
bring thyself the closer (to Allah)!(6216) 

6216 The righteous man has m) fear. He can disregard all the forces of e\il that 
are brought against him. But he must learn humilit}": that is his detence. He will 
bow down in adoration to Allah. He must have the will to bring himself closer to 
Allah. For Allah is always close to him, -closer to him than his life blood in the 



457 



The Noble Qur'an 



jugular vein, (50:16). Man's humilily and adoration remove him from being an 
insolent rebel on die one hand and, on die odier, prepare his will to realise his 



nearness to Allah. 



97 . Al Qadr (The Night of Power or Honour) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. We have indeed revealed this (Message) in the Night 
of Power:(6217) 

6217 a: 1 and n. \m{). The 2Hr(l, 2.3fh or 27th night ol" Ramadan, as well as 
otlier nights, have heen suggested as tlie Night ot Power. See, however, the 
Introduction to this Surah. It is best to take this in the mystic sense, which also 
accords with verse 3 below, which says that the Night of Power is better than a 
thousand Months. It transcends Time: for it is Allah's Power dispellir^ the 
Darkness of Ignorance, by His Revelation, in every kind of affair . (R) . 

2. And what will explain to thee what the night of power 
is? 

3. The Night of Power is better than a thousand 
Months.(6218) 



6218 "A thousand" must be taken in an indefinite sense, as denoting a very long 
period of time. Cf. notes 3632 and 3634 to 32:4-5, and n. 5678 to 70:4. This does 
not refer to our ideas of time, but to "timeless Time". One moment of 
enlightenment under Allah's Light is better than thousands of months or years of 
animal life, and such a moment converts the night of darkness into a period of 
spiritual glory. 

4. Therein come down the angels and the Spirit(6219) by 
Allah. s permission, on every errand: 

6219 The Spirit: usually understood to be the angel Gabriel, tlie Spirit of 
Inspiration. (R). 

5. Peace!. ..This until the rise of Morn!(6220) 

6220 When the Night of spiritual darkness is dissipated by the glory of Allah, a 
wonderful Peace and a sense of Security arise in the soul. And this lasts on until 
this life closes, and the glorions Day of the new spiritual world dawns, when 
c\ cr\ tiling \\ \\\ l)c on a dillcrcnl ])Iane, and the chequered nights and days of this 
world will he even less tiian a dream. 



98 . Al Bayyinah (The Clear Evidence) 



in the name of Allah, Most 
Gracious, Most Merciful. 



1. Those who reject (Truth), among the People of the 
Book(6221) and among the PolytheistS/(6222) were 
not going to depart (from their ways) until there 
should come to them Clear Evidence,-(6223) 

6221 rhe People of the Book immediately relened to are die Jews and the 
Christians, who had received scriptures in the same line of prophecy in which 
came our Prophet Their scriptures should have prepared them for the advent of 
the greatest and last of the Prophets. For the Jewish scriptures promised to the 
Jews, cousins or brethren to the Arabs, a prophet like Moses: The Lord thy God 
will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto 
me; unto him \e shall hearken" (Deut. 18:15). And Chris! ])roniise(l a Comforter 
(lohn, 14:16; 15:26; and 16:7; see my n. 54H8 to 61:(i) almost by name. The 
People of the Book fell from the true, straight, and standard religion, into de\ious 
ways, and would not come to the true Path until (they said) they were convinced 
by the arrival of the promised Pro])het. But when the promised Prophet came in 
the person of Muhammad, they rejected him, because they really did not seek for 
Truth but only followed their own fancies and desires. 



6222 The Polytheists, the Pagans, had not previously believed in any scriptures. 
But yet, when clear evidence came to them, they should have believed. Yet they 
rejected the Prophet because they were not really searching for Truth, but were 
only following their own fancies and desires. 

6223 rhe Clear Evidence was tlie Prophet himself, his life, his personality, and his 
teachir^. 

2. An messenger from Allah, rehearsing scnptures(6224) 
kept pure and Holy:(6225) 

6224 0" 2:151. 

6225 0" 80:13-16. 



laws (or decrees) right and 



3. Wherein are 
straight.(6226) 

6226 Q<i\Tnii:ih: A\iM^it, as opposed to crooked; standard as opposed to irregular; 
definite and permanent, as opposed to casual or temporary. Cf. 9:36; 12:40; etc. 

4. Nor did the People of the Book make schisms,(6227) 
until after there came to them Clear Evidence. 



458 



The Noble Qur'an 



6227 The responsibility of the People of the Book is greater than that of Pagans, 
because the People of the Book had been prepared for the standard and straight 
Religion by the revelations which they had already received. Yet, when the clear 
evidence came in Islam, they resisted it. And what is this standard and straight 
Religion, free of all ambiguity, and free of all casual rights and ceremonies? They 
are sunnned up in three eternal principles, as explained in the next verse and the 
next note. 

5. And they have been commanded no more than 
this:(6228) To worship Allah, offering Him sincere 
devotion, being true (in faith);(6229) to establish 
regular prayer; and to practise regular charity; and 
that is the Religion Right and Straight.(6230) 

6228 I he tliree eternal principles ot Religion are; (1) sincere devotion to iVllah; 
(2) Prayer and Praise as drawing man nearer to Allah and to the spiritual world; 
and (3) the service of Allah's creatures by deeds of practical charity. 

6229 Hanif: see n. 134 to 2:135. 

6230 Seen. 6226 above. 

6. Those who reject (Truth), among the People of the 
Book and among the Polytheists, will be in Hell-Fire, 
to dwell therein (for aye). They are the worst of 
creatures.(6231) 

6231 To be given the faculty of discrimination between right and wrong, and men 
to reject truth and right, is the worst folly which a creature endowed with will can 



99 . Al Zaizalah (The Earthquake) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. When the earth is shaken to her (utmost) 
convulsion,(6235) 

6235 i'o tlic ordinaiy human observer a violent earthquake is a terrifying 
phenomenon, in its suddenness, in its mysterious origin, and in its power to 
destroy and uproot the strongest buildings and to bring up strange materials from 
the bowels of the earth. The Overwhelming Event (S. 88) which ushers in the 
Judgement will be a bigger and more far-reaching convulsion than any earthquakes 
that we know. And yet the incidents of earthquakes may give us some idea of that 
supreme world-shaking Event. 

2. And the earth throws up her burdens (from 
within),(6236) 

6236 An carlluiuakc, it acconipanicd l)y a volcanic cru])lion, throws up enormous 
l)()ul(icrs and hua Ironi l>cncath ihc crust oi the earth. I'hcv" arc thrown ii]) as if 
dicy were a burden to the Earth personified. They may be all kinds ot minerals, or 
treasures buried for secrecy. So in the great and final Convulsion, the dead who 
had been buried and forgotten will rise; matters and motives which had been 
secretly hidden and metaphorically buried will be brought to the light of day, and 
justice will be done in the full glare of absolute Truth. 

3. And man cries (distressed): 'What is the matter with 
it?'-(6237) 

6237 The ])uzzlc(! agony sultercd by the victims of violent earthquakes is as 
nothing c<)ni])arc(! to liic cx])cricnce of the new and wonderful world which will 
dicn open out to die g;izc ot man. 



commit It must necessarily bring its own punishment, whether the creature calls 
himself one of the children of Abraham or one of the redeemed of Christ, or 
whether he goes b\' the mere light of nature and reason as a Pt^an. Honour in the 
sight of Allah is not due to race or professions of faith, but to sincere and 
righteous conduct (1*):1H). 

7. Those who have faith and do righteous deeds,- they 
are the best of creatures.(6232) 

6232 Contrast this with the jM cccding verse. Human beings who live a life of faith 
and good justif>' die purpose of dicir probation here. They attain the fiilfillment of 
their highest hopes. (R). 

8. Their reward is with Allah. Gardens of Eternity, 
beneath which rivers flow; they will dwell therein for 
ever; Allah well pleased with them, and they with 
Him:(6233) all this for such as fear their Lord and 
Cherisher.(6234) 

6233 The Gkiod Pleasure of Allah is the final Bliss of Salvation. The good 
pleasure is mutual; the truly saved is he whose will has become completely 
identified with Allah's Universal Will. (R). 

6234 The fear of Allah is the tear to ottcnd against His Holy Law, the fear to do 
anything which is against His I loly Will. Such fear is akin to love; for with it dawns 
the consciousness of Allah's loving care for all His creatures. 



6238 The ])rescnt order niav' he ])crsonificd as llie eartli. [l will pass away, l)ut the 
Deeds done therein, e\"cn the most secret, will be brought to the lull light ol day. 
And this will l)c l)ccaiise ,\llali \\ill gi\"c the Coinniiind, the iiis])ir;ilioii or \\'ord, 
by which alone all events do proceed. The "inspiration" is the Comniand or 
direction conveyed by instruction breathed into the Earth personified: it is 
directed to tell the whole story of what it knows. Cf. 16:68, n. 2097. 

6. On that Day will men proceed in companies sorted 
out,(6239) to be shown the deeds that they (had 
done). 

6239 In this world good and c\"il are mixed together. But then they will be sorted 
out, and each grade ol good and evil will be sorled out. So they will jiroceed in 
companies to receive judgement. And tliev' will be shown the exact import of 
even thiiig that they had llioiiglit, said, or done, in this lite ol probation, liowe\"er 
tlicy niav' have concealed or iiiisiiitcrprcled it in this lile. Everylliiiig will he 
considered in taking die account, and die account will convince die persons 
concerned themselves. 

7. Then shall anyone who has done an atom 's 
weight(6240) of good, see it! 

6240 Dhajinli: weight of an ant, the smallest living v\'eight an ordinaiy man can 
think of. Figuratively the subtiest form of good and evil will then be brought to 
account, and it will be done openly and convincir^ly: he "shall see it*. 

8. And anyone who has done an atom's weight of evil, 
shall see it. 



4. On that Day will she declare her tidings: 

5. For that thy Lord will have given her 
inspiration. (6238) 



459 



The Noble Qur'an 



100 . Al 'Adiyat (Those That Run) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. By the (Steeds)(6241) that run, with panting 
(breath), 

6241 The suhstMiitivc [iioposition is in verses 6-8 below, and tlie metaphors and 
symbols enforeing tlie lesson are in verses 1-5 here. These symbols have at least 
three layers of mystic meaning: (1) Look at the chargers (mares or swift camels) 
panting for war on behalf of their masters. Off they go, striking fire with their 
hoofs by night at the behest of their riders; they push home the charge in the 
morning, chivalrously givinj^ the enemy the benefit of d;iyliglit; and regardless of 
flashing steel or the \vca]K>iis <>I (heir enemies lliey boldly penetrate into the midst 
of their foe, risking their li\"es ior the Cause. Does uin'cgenerate man show that 
tidelit}' to his Lord Allah:' On the eoiiirary he is ungralelul to Allah; he shows that 
by his deeds; he is violendy in love \vit\i wealtli and gain and things that perish. (2) 
By the figure of metonymy the brave fidelity of the war horse may stand for tliat of 
the brave and true men who rally to the standard of Allah and carry it to victory, 
contrasted with the poltroonery and pettiness of unregenerate man. (3) The whole 
conflict, fighting, and victory, may be applied to spiritual warfare against those who 
are caught and oveni liclnicd by the cam[) of E\il. 

2. And strike sparks of fire,(6242) 

6242 Witli tlieir hoofs. It we suppose the march to be in tlie dead of night, the 
sparks of fire would be still more conspicuous. 

3. And push home the charge in the morning,(6243) 

6243 W'e may suyijjose a suryn ise attack, but yet a chivalrous attack by daylight. 
The foe is punished through his own letliarg\' and unpreparedness, apart from the 
strength, tire, and spirit of the forces ol righteousness. 

4. And raise the dust in clouds the while,(6244) 

6244 The clouds of dust t>pity the ignorance and contusion in tlie minds of those 
who oppose Truth. 

5. And penetrate forthwith into the midst (of the foe) en 
masse;-(6245) 



6245 The forces of evil mass tliemselves tor sU engdi, but tlieir massing itself may 
become a means of their speedy undoing. 

6. Truly man is, to his Lord,(6246) ungrateful; 

6246 Man, i.e., unregenerate man, in contrast to those who receive guidance and 
wage unceasing war witli Evil, is ungrateful to his Lord and Cherisher, Him Who 
created him and sustains him, and sends His blessings and favours at all times. 
'Hie ingratitude may be shown by thoughts, words, and deeds-ln' lorgettiiig or 
denjing Allali and His goodness, by misusing His gifts, or by injustice to His 
creatures. He is in this respect worse than the war horse that risks his life in the 
service of his master. 

7. And to that (fact) he bears witness (by his 
deeds);(6247) 

6247 Man himself, by his conduct, yjroves the charge of treason against himself. 

8. And violent is he in his love of wealth. (6248) 

6248 What an evil choice he makes in committing treason against his own 
Benefactor by going after the petty baubles of this world's wealth of fleetir^ gains? 

9. Does he not know,- when that which is in the graves 
is scattered abroad(6249) 

6249 Dead bodies, secret plots, evil thoughts and imaginings, long since buried, 
will yet stand forth before the Judgement Seat of Allah. Instead of being closely 
hidden or blotted out-as they will have been from the consciousness of mankind- 
they will stand out as from the consciousness of Allah, which is all-embracir^ and 
never suffers from sleep or fatigue. 

10. And that which is (locked up) in (human) breasts is 
made manifest- 

11. That their Lord had been Well-acquainted with them, 
(even to) that Day.?(6250) 

6250 Allah's knowledge is lull and \igilaiil at all times, liul on that day il will reveal 
to men secrets which tliey had long forgotten; tor die Book ot their Deeds will be 
made manifest at Judgement. 



101 . Al Qari'ah (The Great Calamity) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. The (Day) of Noise and Clamour:(6251} 

6251 The Day of Noise and Clamour is the Day of Judgement, when the whole of 
tlie ])resent order ol tilings will be overthrown with a tremendous eormilsion. C/. 
11. 6235 to 99:1, and ii. ()()9() to 88:1. AJI our present landmarks will he lost, ll will 
he a stunning experieuee to begin with, but it will inaugurate a new world ol true 
and permanent values, in whieh every human deed will have its tiue and just 
consequences, as if weighed in the balance. See verses 6-11 below. 



2. What is the (Day) of Noise and Clamour? 

3. And what will explain to thee what the (Day) of Noise 
and Clamour is? 

4. (It is) a Day whereon men will be like moths scattered 
about,(6252) 

6252 Modis are frail light things. To see them scattered about in a violent storm 
gives some idea of the confusion, distress, and helplessness in which men will be 
at first overwhelmed on the Day of Account Old memories will be like a book 
almost blotted out New hopes will be vague in a new world just rising on the 



460 



The Noble Qur'an 



horizon. But it will be a perfectly just world, and no good action will be lost and 
no evil one but will have its compensating value estimated. 

5. And the mountains will be like carded wool. (6253) 

6253 Cf. 11. .')(i82 to 70:!). The niouiiiaiiis arc solid things, wliifh sccni as it 
notliing could move them. But in tliat ti cmcntlous cataclysm they will be scattered 
about like flakes of teased or carded wool. This is a metaphor to show that what 
we consider very substantial in this life will be as an airy nothing in the spiritual 
world. 

6. Then, he whose balance (of good deeds)(6254) will be 
(found) heavy, 

6254 The Cloocl Deeds will he weighed and appraised. This apfjraisement vyall be 
ot the iiicesi and juslesi kind: ior il will take into account nioti\"es, leiii])tati<)ns, 
fjnn'ocatioiis, surr()uiidin<; conditions, anlecedenls, subse(|ueiil aiiieiids, and all 
]K>ssil)le coiiiiecled circinnstances. .\gainst them, ])resumabl\', will l)e deeds ol the 
o])])()sile kind, a])])raised in the same \va\. II the good predoiiiinales, the 
judgement will be in tlie man's favour, and he will be ushered into a lite ot good 
pleasure and satisfaction. This will of course be on another plane. (R). 



7. Will be in a life of good pleasure and 
Satisfaction.(6255) 

6255 Cf. 98:8, and n. 6233, hut perhaps the Bliss is not of the same grade for all 
men. In every case it is bliss, but bliss suited to the particular nature of the 
individual concerned. 

8. But he whose balance (of good deeds) will be (found) 
light,- 

9. Will have his home in a (bottomless) Pit. (6256) 

6256 Just as grades of bliss are indicated for the righteous, so apparentiy we are to 
understand grades of punishment suited to the sins of the individual sinners 
concerned. 

10. And what will explain to thee what this is? 

11. (It is) a Fire Blazing fiercely! 



102 . Al Takathur (The Piling Up) 



In the name of Allah, Most 
Gracious, Most Merciful. 



1. The mutual rivalry for piling up (the good things of 
this world) diverts you(6257) (from the more serious 
things), 

6257 Acquisitiveness, that is, the passion for seekir^ an increase in wealth, 
position, the number of adherents or followers or supporters, mass production 
and mass organisation, may affect an individual as such, or it may affect whole 
societies or nations. Other people's example or rivalry in such things may 
aggravate the situation. I4) to a certain point it may be good and necessary. But 
when it becomes inordinate and moiiojjolises attention, it leaves no time for 
higher things in Hie, and a clear warninj; is here mounded from a spiritual point of 
view. Man may be engrossed in these tilings till deatii approaches, and he looks 
back on a wasted life, as far as the higher things are concerned. 

2. Until ye visit the graves.(6258) 

6258 That is, until the time comes when you must lie down in the graves and leave 
the pomp and circumstance of an empty life. The true Reality will then appear 
before you. Why not try to strive for a littie understanding of that Reality in this 
very life? 

3. But nay, ye soon shall know (the reality). 



4. Again, ye soon shall know! 

5. Nay, were ye to know with certainty of mind/(6259) 
(ye would beware!) 

6259 Three kinds of ynqin (ccrtiuiily ot knowledge) are described in n. ,5673 to 
69:51. The first is certainty of mind or inference mentioned here: we hear from 
someone, or we infer from something we know: this refers to our own state of 
mind. If we instruct <)ur minds in this way, we should value the deeper things of 
life better, and not waste all our time in ephemeral things. But if we do m)t use <)ur 
reasoning laculties no^v, \ve shall yet see with our own eyes, the Penalty' for our 
sins, li will l>e certaiiit\' of sight. We shall see Hell. See next \erse. But the 
absolute certainty of assured U rutii is tiiat described in 69:.51. That is not liable to 
any human error or psychological defect 

6. Ye shall certainly see Hellfire!(6260) 

6260 See 19:71-72, and n. 2518. 

7. Again, ye shall see it with certainty of sight! 

8. Then, shall ye be questioned that Day about the 
joy(6261) (ye indulged in!). 

6261 We shall be questioned, i.e., w e shall be held responsible for e\ ei\ kind of 
joy we indulge in; whether it was false pride or delight in things of no value, or 
things e\il, or the enjoyment of things legitimate-the last, to see whether we kept 
tiiis witiiin reastmable bounds. 



461 



The Noble Qur'an 



103 . Al 'Asr (Time Through the Ages) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. By (the Token of) Time (through the Ages),(6262) 

6262 AJ 'Asr may mean: (1) Time through the Ages, or long fjeriods, in which 
case it comes near lo the abstract idea ot 'I'inie, Dnhi; which was sometimes 
deified by the Pagan Arabs (see Introduction to S. 76.); (2) or the late afternoon, 
from which the 'Asr canonical prayer takes its name (see n. 271 to 2:238). A 
mystic use of both these ideas is understood here. An appeal is made to Time as 
one of the creations of Allah, of which everyone knows something but of which no 
one can fully explain the exact significance. Time searches out and destroys 
everything material. No one in secular literature has expressed the tyranny of 
"never-resting rime" better than Shakespeare in his Sonnets. For example, see 
Sormets 5 ("ne\'er- re sting Time"), 12 ("Nothing 'gainst l^ime's scythe can make 
defense"), and fi 4 ("When I ha\"e seen by Time's fell hand detaced, the rich ])r<;>ud 
cost of outworn buried age"). It we merely run a race against Time, we shall lose. It 
is the spiritual part of us that conquers Time. See verse 3 below. For the 
"afternoon" idea see next note. 



2. Verily Man is in loss,(6263) 

6263 If life be considered under the metaphor ot a business l)argain, man, by 
merely attending to his material gains, will lose. When he makes up his day's 
account in the atternoon, it will show a loss. It will only show protit it he has Faith, 
leads a good life, and contributes to social welfare by directing and encouraging 
other people on the Path of Truth and Constancy. 

3. Except such as have Faith, and do righteous 
deeds,(6264) and (join together)(6265) in the mutual 
teaching of Truth, and of Patience and Constancy. 

6264 Faith is his armour, which wards off the wounds of the material world; and 
his righteous life is his positive contribution to spiritual ascent. 

6265 II he lived only tor himself, he would not hiltil his whole dut\'. Whate\"er 
good he has, especially in moral and spiritual life, he must spread among his 
brethren, so that they may see the Truth and stand by it in patient hope and 
unshaken constancy amidst all the storm and stress of outer life. For he and they 
will then have attained Peace within. 



104. 



Al Humazah (The Scandalmonger) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Woe to every (kind of) scandal-monger and 
backbiter,(6266} 

6266 Three vices are here condemned in the strangest lernis: (1) 
scandalmongering, talking or suggesting evil of men or women b\' word or 
innuendo, or behaviour, or mimicn', or sarcasm, or insuil; (2) dclracling trom 
their character behind dieir backs, even it the things suggested are tine, where tlie 
motive is evil; (3) piling up wealth, not for use and sen ice to those who need it, 
but in miserly hoards, as if such hoards can prolong the miser's life or give him 
immortality: miserliness is itself a kind of scandal. 

2. Who pileth up wealth and iayeth it by, 

3. Thinking that his wealth would make him last for ever! 

4. By no means! He will be sure to be thrown into That 
which Breaks to Pieces,(6267) 

6267 Hutamah: that which smashes or breaks to pieces: an apt description of the 
three antisocial vices condemned. For scandalmongering and backbitir^ make any 
sort of cohesion or mutual confidence impossible; and the miser's hoards block 



u]) the channels of economic service and charity, and the circulation of good-will 

among men. 

5. And what will explain to thee That which Breaks to 
Pieces? 

6. (It is) the Fire of (the Wrath of) Allah kindled (to a 
blaze), 

7. The which doth mount (Right) to the Hearts:(6268) 

6268 This Fire ot PunishmenI mounis right u]) to the hearts and minds ol such 
men, and shuts ihem out oi ihe lo\"e ol their tellows. "Heart" in Aral>ic means not 
only the seat ot atfection, pit>', charity, etc., but also ot understanding and 
intelligent appreciation of things. 

8. It shall be made into a vault over them, 

9. In columns outstretched.(6269) 

6269 Those guilU' of these vices will be choked and suffocated, for this Vault of 
Fire will co\er them all over, and its scorching columns will extend over a far 
wider area than they imagine. 



462 



The Noble Qur'an 



105 . Al Fil (The Elephant) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Seest(6270) thou not how thy Lord dealt with the 
Companions of the Elephant?(6271) 

6270 Seest thou notp-i.e. with thy mental vision. The incident happened in the 
\ciy year of the Profjhct's birth, barely two months before it. 

6271 Uliese were the troops ol Abrahah the Abyssinian, who iirvaded Makkah 
with a large army, in which were some elephants. See Introduction to this Surah. 

2. Did He not mal<e their treacherous plan go astray? 

3. And He sent against them Flights of Birds,(6272) 

6272 The miracle consisted in the birds coming in large flights and flingir^ stones 
at the army which caused a great pestilence to arise and destroy the whole of 
Abrahah's army. 



4. striking them with stones(6273) of baked clay. 

6273 Sijii]: See n. 1579 to 1 1 :82. The word also occurs at 15:74. Stones of baked 
clay, or hard as baked clay, are part of the miracle in the story. 

5. Then did He make them like an empty field(6274) of 
stalks and straw, (of which the corn) has been eaten 
up.(6275) 

6274 A field, Ironi which all the corn has been ealeii uj) and only straw v\ith stalks 
or stuhhie is left, is a field dead and useless. And such was the arin\' ot Ahrahah- 
dead and useless. Anotlier possible rendering would be: "like eaten stiaw and 
stubble found in the dung of animals". The meaning would be the same, but much 
more emphatic. 

6275 file lesson lo he drawn is twotold. For the Pagan Quraysh of Makkah it was: 
Allah will |)rotecl Ilis own; ii \ou ])ersecute the Projihet, he is greater than the 
mere building of the Ka'hah: will not Allah ])rotect him? For men in all ages it is: 'a 
man intoxicated witli power can prepare armies and material resources against 
Allah's Holy Plan; but such a man's plan will be his own undoii^; he cannot 
prevail against Allah'. 



106 . Quraysh (The Tribe of Quraysh) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. For the covenants (of security and safeguard enjoyed) 
by the Quraysh,(6276) 

6276 Quraysh were the noblest tribe of Arabia , the tribe lo which belonged the 
Projihet himself. 1 hey had the custody ot the Ka'bali. the central shrine of Arabia, 
and tlieir possession of Makkah gave them a tiiple advantage: (1) tliey had a 
commanding influence over other tribes; (2) their central position facilitated trade 
and intercourse, which gave them both honour and profit; and (3) the Makkah 
territory being, by Arabian custom, inviolable from the ravages of war and private 
feuds, they had a secure position, free from fear of danger. This honour and 
advantage they owed to their position as servants of the sacred shrine of the 
Ka'bah. They owed it to Allah. Was it not therefore right and fitting that they 
should adore the One True God, and listen to His Message of Unity and Purity, 
brought by His Prophet? 

In those days of general insecurity, their prestige as custodians of Makkah enabled 
them to obtain Covenants of security and safeguard from the rulers of 
neighbouring countries on all sides-Syria, Persia, Yemen, and Abyssinia-protecting 
their trade journeys in all seasons. 



2. Their covenants (covering) journeys by winter and 
summer,-(6277) 

6277 See last note, especially sectitm (2). On account of their trade journeys to the 
wannth of Yemen in the winter and the cooler regions of Sma and the north in 
tlie summer, Quraysh became practised liiuellers and inerchanis, ac<iuired much 
knowledge of the world and many arts, and perfected tiieir language as a polished 
medium of literary expression. 

3. Let them adore the Lord of this House/(6278) 

6278 The Ka'bah. 

4. Who provides them with food against hunger,(6279) 
and with security against fear (of danger). (6280) 

6279 "Fheir Irade cara\ans ennrlicd them, and drew peo])le from distant parts to 
visit Makkali and bring tiieir merchandise and gifts tiiitlier. 

6280 Their territory being inviolable, they did not suffer from the dangers of 
constant warfare nor from private feuds of vengeance or breaches of the peace in 
their secure homes 



463 



The Noble Qur'an 



107 . Al Ma'un (The Neighbourly Assistance) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Seest thou one who denies the Judgment(6281) (to 
come)? 

6281 Din may mean cither (1) the Judgement to come, tlie responsibility in the 
moral and spiritual world, for all actions done by men, or (2) Faith, Religion, the 
principles of right antl wTong in spiritual matters, which often conflict with selfish 
desires or predilections. It is men who deny Faith or future responsibility, that 
treat the helpless with contempt and lead arrogant selfish lives. 

2. Then such is the (man) who repulses the orphan (with 
harshness), 

3. And encourages not(6282) the feeding of the indigent. 

6282 riie CiianK' or l^)\"e which Iceds ihe indigent al ihe cx])cnsc ol Sell is a 
nol>lc lonn o[ \irlue. whu ii \h beyond liie reaeii o[ men who are so callous a>, e\en 
to discourage or forbid or look down upon tlie virtue of charity or kindness in 
Others. 



4. So woe to the worshippers 

5. Who are neglectful of their Prayers,(6283) 

6283 True worship docs not consist in the mere form of prayer, without the heart 
and mind being earnestly applied to seek die realisation of the presence of Allah, 
and lo uiider^land and do His Holy Will. 

6. Those who (want but) to be seen (of men), (6284) 

6284 Cf. 4:142: "When they stand up to prayer, they stand without earnestness, to 
be seen of men, but little do they h<)ld Allah in remembrance." 

7. But refuse (to supply) (even) neighbourly 
needs.(6285) 

6285 n\i)ocritcs make a great show ol hollow acts o! goodness, de\<>tioii, and 
charily. But they fail signally it you test tliem by litde acts of neighbourly help or 
charity, the thousand littie courtesies and kindnesses of daily life, the supply of 
needs which cost litde but mean much. 



108 . Al Kawthar (The Abundance) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. To thee have We granted the Fount (of 
Abundance). (6286) 

6286 K;i\vt]i;ir lilerally means "good in abundance". It is ihe abundant boiiiit\' 
which Allah bestowed on Prophet Muhammad (peace be on him). This includes a 
river (or fountain) in heaven of this name which Allah has promised the Prophet 
(peace be on him). [Eds.]. 

2. Therefore to thy Lord turn in Prayer and 
Sacrifice.(6287) 



6287 He who grants these l)lessiiigs is Allah, and to Allah alone must we turn in 
adoration and thanksgiving, and in sacrifice. NnJir = sacrifice: in a restricted ritual 
sense, the sacrifice of camels: see n. 2813 to 22:36. But the ritual is a mere 
Symbol. Behind it is a deep spiritual meanir^; the meat slaughtered feeds the 
poor, and the slaughter is a symbol of the self-sacrifice in our hearts. "It is not their 
meat nor their blood, that reaches Allah; it is your piety that reaches Him* (22:37). 

3. For he who hateth thee,(6288) he will be cut off (from 
Future Hope). 

6288 Hatred and sjiite are not constructive contributions to the work of this world, 
but its op]K>sites. Al)iijahl and his Pagan contederates vented their ])ersonal spite 
and venom against die Prophet by taunting him witli tlie loss of his two infant sons 
by Khadijah, but where were these venomous detractors a few years afterwards, 
when the divine Light shone more brilliandy than ever? It was these that were cut 
off from all future hope, in this world and the next 



464 



The Noble Qur'an 



1 09. Al Kafirun (Those Who Reject Faith) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Say : O ye that reject Faith!(6289) 

6289 Faith is -a matter of personal conviction, and does not depend on worldly 
motives. Worship should depend on pure and sincere Faith, but often d<)es not: 
for motives of worldly gain, ancestral custom, social conventions or imitative 
instincts, or a lethargic instinct to shrink from cufiuiring into llic real significance 
of solemn acts and the moti\"cs behind them, reduce a great deal ot the world's 
worship to sin, selfishness, or futility. Sraibolic idols may themselves be merely 
instruments for safeguarding the privileges of a selfish priesdy class, or the 
ambitions, greed, or lust of private individuals. Hence the insistence of Islam and 
its Teacher on the pure worship of the One True God. The Prophet firmly 
resisted all appeals to worldly motives, and stood firm to his Message of eternal 
Unity. 

2. 1 worship not that which ye worship, 

3. Nor will ye worship that which I worship. (6290) 



6290 Verses 2-3 describe the conditions as they were at the time when this Surah 
was re\ calc(l, and may be freely paraphrased: T am a worship])cr oi the One l i ne 
(k)d, llic Lord ol all, ol \'ou as well as <>! ni\sclt; hut you on account ol your 
\cslc(! iulcrcsis ha\c not the will to gi\c uj) \<>ur lalsc worship, ol idols and self. 
Verses !-.> describe (he ])s\'chological reasons; 'I, being a pro])hci o! Allah do not 
and cannot possibly desire to follow your false ancestral ways; and you, as 
custodians of the false worship, have not the will to give up your ways of worship, 
which are wrong'. The "wiU" in the translation represents less the fiilnre tense than 
the will, the desire, the psychological possibility, it tries to reproduce the Arabic 
noun-agent 

4. And I will not worship that which ye have been wont 
to worship, 

5. Nor will ye worship that which I worship. 

6. To you be your Way, and to me mine. (6291) 

6291 T, having been given the Truth, cannot come to your false ways; \'ou, lun ing 
your vested interesis, will not gi\c ihcni uj). For \()ur ways the res])onsibilit\' is 
yours: 1 have shown you (he Truth. For niy ways the res]H)nsi[)ility is mine; you 
have no right to ask me to abandon ihe Truth. Your persecutions will be in \ain; 
the Truth must prevail in the end'. Fhis was tlie attitude of Faitli then: but it is true 
for all time. Hold fast to Truth, "in scorn of consequence". 




1 10. Al Nasr (The Help) 



tribes and tracts of countr\' gave their adhesion to him collectively, and before his 
earthly ministry was finished, the soil was prepared for the conquest of the wide 
world of Islam. What was the lesson to be learnt from this litde epitome of the 
world's history? Not man's self-glory, but humility, not power but service; not an 
appeal to man's selfishness or self-sufficiency, but a realisation of Allah's Grace 
and Mercy, and the abundant outpouring of Allah's Praises in word and conduct 

3. Celebrate the praises of thy Lord, and pray for His 
Forgiveness: (6293) For He is Oft-Returning (in Grace 
and Mercy). 

6293 I'Lveiy man should luunhlc hiniscll bciorc Allah, conlcss his human frailties, 
and seek Allah's gracc-allnbulnig an\' success that he gets in his work, not to his 
own merits, but to the goodness and mercy of Allah. But the Prophet of Allah had 
also another duty and privilege-to pray for grace and forgiveness for his people in 
case any of them had exulted in their victory or done anything that they should not 
have done. 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. When comes the Help of Allah, and Victory, 

2. And thou dost see the people enter Allah. s Religion in 
crowds,(6292) 

6292 The Pro])het migrated from Makkah to Madinah, a hunted and persccuicd 
man. In Madinah all tlie forces of dutli and righteousness rallied round him, and 
the efforts by the Makkans and their confederates to destroy him and his 
community recoiled on their own heads. Gradually all the outiying parts of Arabia 
ranged themselves round his standard and the bloodless conquest of Makkah was 
the crown and prize of his patience and constant endeavour. After that, whole 



465 



The Noble Qur'an 



111 . Al Lahab (The Flame) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Perish the hands of the Father of Flame!(6294) Perish 
he! 

6294 Abu l^ilmb: "Fatlicr <>I Flame ", was the niekname of an uncle of the Prophet, 
from his fieiy hot temper and his riuhly complexion. He was one ol the most 
inveterate enemies ot early Islam. When ihc Prophet called together Qura\"sli and 
his own kith and kin to come and listen to his preaching and his warning against 
tlie sins of his people, the "Father of Flame" flared np and cursed the Prophet, 
saying "Perdition to thee!" According to the EngHsh saying, "the causeless curse will 
not come". His words were futile, but his power and strength were equally futile. 
The star of Islam rose higher and higher every day, and its persecutors dwindled 
in strength and power. Many of the leaders of persecution perished at Badr, and 
Abu Lahab himself perished a week after Badr, consumed with grief and his own 
fiery passions. Verse 3 was prophetic of his end in this very life, though it also 
refers to the Hereafter. 



2. No profit to him from all his wealth, and all his gains! 

3. Burnt soon will he be in a Fire of Blazing Flame! 

4. His wife shall carry the (crackling) wood - As fuel!- 
(6295) 

6295 Abu Lahab's wife was a woman of etjually passionate spite and cruelt\' against 
the sacred person of the Prophet. She used to tie bundles of thorns with ro[)es <)f 
twisted palm-leaf fibre and cany them and strew them about on dark nights in the 
paths which the Prophet was c\])ecled lo lake, m order lo cause him l)odil\' injuiy. 
"To cany firewood" may also l>e syml>olical lor carrying lales l>etwcen people to 
emhroil them. This was also one ol her \ices. But she was laying up lor herself 
anodier kind of Fire and anodier kintl of Rope, die Fire of Punishment, and the 
Rope of Slavery to Evil. Thus does Evil prepare its own fate. This is the general 
lesson of sustained craft and cruel wrongdoing recoiling on the wror^doer's head. 
See also Introduction to this Surah. 

5. A twisted rope of palm-leaf fibre round her (own) 
neck! 



1 1 2. Al Ikhlas (The Purity of Faith) 



In the name of Allah, Most 
Gracious, Most Merciful. 

1. Say: He is Allah,(6296) the One and Only;(6297) 

6296 The nature of Allah is here indicated to US in a few words, such as \\'e can 
understand. 'Fhe <iualities of Allah are described in numerous places elsewhere, 
e.g., in ,'>9:22-21, 62:1, and 2:2,'),). Here we are specially taught to a\"oid the pitlalls 
into \vliicli men and iialions Ime talleii al \arious limes in Irying to understand 
Allah. Ulie first thing we have to note is diat llis nature is so sublime, so far 
beyond our limited conceptions, that the best way in which we can realise Him is 
to feel that He is a Personality, "He", and not a mere abstract conception of 
philosophy. He is near us; He cares for us; we owe our existence to Him. 
Secondly, He is the One and Only God, the Only One to Whom worship is due; 
all other things or beings that we can think of are His creatures and in m) way 
comparable lo Ilim. Thirdly, He is Eternal, without beginning or end. Absolute, 
not liiiiilcd l>y lime or [ilace or circumstance, the Reality before which all other 
tilings or ])iaces are mere shadows or rcilcctioiis. Fourthly, we must not diiiik of 
Him as having a son or a father, for that woultl be to import animal (Qualities into 
our conception of Him. Fifthly, He is not like any other person or thing that we 
know or can imagine: His qualities and nature are unique. 



6297 This is to negate the idea of Pohtheism, a syslem in which people believe in 
gods many and lords main. Such a system is opposed to our truest and 
profoundest coiicc])tioiis of life. For lliiit\ in Design, Unity in the fundamental 
facts of existence, jiroclaim the I 'nit}" of the Maker. 

2. Allah, the Eternal, Absolute;(6298) 

6298 Samad is difficult to translate by one word. I have used two, "Eternal" and 
"Absolute". The latter implies: (1) that absolute existence can only be predicted of 
Him; all other existence is temporal or conditional; (2) that He is dependent on 
no person or things, but all persons or things are dependent on Him, thus 
negativing the idea of gods and goddesses who ate and drank, wrangled and 
plotted, depended on the gifts of worshippers, etc. 

3. He begetteth not, nor is He begotten;(6299) 

6299 This is to negative the Christian idea of the godhead, "the Father", "the only- 
begotten Son" etc. 

4. And there is none like unto Him. (6300) 

6300 'Fhis sums u]) tlie whole argument and warns us sj)ecially against 
Antbrop()iiior])lii>>m, the Iciidcncy to conceive ol Allah aller our own ])atEerii, an 
insidious tendency diat creeps in at all times and among all peoples. 



466 



The Noble Qur'an 



113 . Al Falaq (The Daybreak) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Say: I seek refuge(6301) with the Lord of the 
Dawn(6302) 

6301 In Albih's created world, there ;ire all kinds of forces and eoiinterf<)rces, 
especialh' those ])iit in motion by beings who have been endowed with some sort 
of will, rhe forces of good may be comjjared to light, and tliose of evil to 
darkness. Allah can cleave the depths of darkness and produce light (6:96), and 
therefore we should cast off fear and take refuge in divine guidance and goodness. 

6302 Fnletq is the Dawn or Da\break, the cleaving of darkness and the 
manifestation of light. This nia\' l)e understood in \~arious senses: (I) literally, 
when the darkness ot the night is at ils worsi, ra\s ol lighl pierce through and 
produce the dawn; (2) when the darkness ot ignorance is at its worst, tlie light ot 
Allah pierces through the soul and gives it enlightenment: 24:35; (3) non-existence 
is darkness, and life and activity may be typified by light. The author and source of 
all true light is Allah, and if we seek Him, we are free from ignorance, superstition, 
fear, and every kind of evil. 

2. From the mischief of created things;(6303) 

6303 See n. fiHOI alxne. Our trust in Allah is the reluge Ironi e\ei'\" kind ol iear 
and superstition, every kintl of danger antl evil. Three special kintls ot mischief 
are specified in the next three verses, against which our best guard is our trust in 
Allah, the Light of the heavens and the earth. They are: (1) physical dangers. 



114 . Al Nas (Mankind) 

In the name of Allah, Most 
Gracious, Most Merciful. 

1. Say: I seek refuge(6307) with the Lord and Cherisher 
of Mankind,(6308) 

6307 The previous Surah pointed to the necessity of seeking Allah's protection 
against external factors which might affect an indi\i(hial. Here the need of 
jirotection Irom niternal iactors, mankind being viewed as a whole, is pointed out. 
For this reason the threefold relation in which man stands to Allah is mentioned, 
as explained in the next note. 

6308 Man's relation to Allah may be viewed in three aspects: (1) Allah is his Lord, 
Maker, and Cherisher; Allah sustains him and cares for him; He provides him 
with all the means for his growth and de\'eloj)nient, and for his protection against 
evU; (2) Allah is his king or ruler; more than any carllily king, Allah has authorit\' 
to guide man's conduci, and lead him to ways which will make lor his wellare; and 
He has gi\eii him laws; and (H) Allah is He to \Vhoni mankind must reluru, to 
give an account of all tlieir deeds in diis lite (l:\5ii); /Vllali will be die Judge; He is 
the goal of the Hereafter, and the only Being entided to man's worship at any 
time. From all these aspects man could and should seek Allah's protection against 
evil. 



ty]>ilicd by darkness, (2) ]>sychical dangers witiiin us, typified by Secret Arts, and 
(H) psychical dangers from w ithout us, resulting from a perverted vdll, which seeks 
to destroy an\' good diat we enjo\'. 

3. From the mischief of Darkness as it 
overspreads;(6304) 

6304 The darkness of the night, physical darkness, is a good type of physical 
darters and difficulties. Many people are afraid of phjrsical darkness, and all are 
afraid of physical injuries, accidents, and calamities. We should not fear, but 
having taken reason able precautions, trust in Allah. 

4. From the mischief of those who practise Secret 
Arts;(6305) 

6305 Those who practise Secret Aits: literally, 'those (feminine) who blow on 
knots', this having been a favourite form of witchcraft practiced by perverted 
women. Such secret arts cause psychological terror. They may be what is called 
magic, or secret plottings, or the display of false and seductive charms (3:14), or 
the spreading of false and secret rumours or slanders to frighten men or deter 
them from right action. There is fraud in such things, but men are swayed by it. 
They should cast off fear and do their duty. 

5. And from the mischief of the envious one as he 
practises envy. (6306) 

6306 Malignant envy, translated into action, seeks to destroy tiie happiness or the 
material or spiritual good enjoyed by other people. The best guard against it is 
trust in Allah with purity of heart 



2. The King (or Ruler) of i^ankind, 

3. The Allah (for judge) of Mankind, - 

4. From the mischief of the Whisperer(6309) (of Evil), 
who withdraws (after his whisper),- 

6309 Evil insinuates itself in all sorts of insidious vrays from within so as to sap 
man's will, which was given to man by Allah. This power of evil may be Satan or 
his host of evil ones, or evil men or the evil inclinations within man's own wiU: for 
there are "evil ones among men and Jinns, inspiring each other with flowery 
discourses by way of deception" (6:112). They secredy whisper evil and then 
withdraw, to make their net the more subtie and alluring (see also n. 941). 

5. (The same) who whispers into the hearts of Mankind,- 

6. Among Jinns and among Men. (6310) 

6310 This last clause amplifies the description of the sources from which the 
whisper of evil may emanate: they may be men whom you may see or invisible 
Spirits of evil working within. See last note. So long as we put ourselves in Allah's 
protection, and trust in Allah, evil cannot really touch us in our essential and inner 
life. 



467